SIXTEEN POINTS

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

OUR FUNDAMENTAL DUTY

by Acarya
Shraddhananda Avadhuta

ANANDA MARGA PUBLICATIONS

Calcutta
 All rights reserved with the Author.

First Edition: May 1978 Second

Revised Edition : May 1987 Third

Revised Edition: January 1990 A
Hindi Edition is also available.
BLESSING
"There is nothing disorderly in the Kingdom of the
Lord. Follow an orderly and systematic life as per the
Sixteen Cardinal Points and get yourself crowned with
success in all the strata of human life."

Shrii Shrii A'nandamu'rtiji

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

Price in India : Rs. 15/-


DEDICATED
at the lotus feet of most revered Ba'ba',
whose advent and great assurance
has inspired and will continue to inspire humanity
for a brighter and happier new era of human civilization.
His own
Shraddha'nanda
FOREWARD
Humanity is on a dynamic march towards a cosmic
destiny. There must be an incessant endeavour in humans
to march ahead towards cosmic status so that our great
human potential gets progressively expressed in our divine
nature. To this end, the Sixteen Points have been promul-
gated.
Adhering to these points elevates spiritual aspirants,
enabling them to conquer and sublimate their instinctive
impulses to create a complete, integrated personality. Thus the
Sixteen Points are the prime and fundamental duty of every
human being. Strict adherence to the Sixteen Points purities the
body and mind and culminates in realisation of the Supreme
One in the sublimated and pure human who strictly observes the
Sixteen Points.
These points have been promulgated by Shrii Shrii
A'nandamu'rtiji, whom I, and many others, consider to be
the Cosmic Preceptor of our era. The teachings and com-
mands of the Preceptor—specifically the Sixteen Points—
lead one beyotad all narrow divisions of caste and creed, sect,
religion, and sexual bias. Possessed of a scientific outlook,
the progressive person of today refuses to accept anything
merely oh authoritarian grounds. Hence this book ventures
to explain the scientific aspects of the Sixteen Points. Strict
adherence to them will bring physical fitness, mental purity
and spiritual freedom.
A'ca'rya Shraddhanandaji is a learned and elderly
Avadhuta of A'nanda Ma'rga. His knowledge of things is not
only academic but also based on direct realisation at the
holy feet of the Supreme Preceptor. May the teachings
eleborated in this book inspire humanity to attain sublime
mental and spiritual status.
A'ca'rya Raghunath
 PROOFREADER'S FORWARD CONTENTS
It has been a great personal opportunity to have been able
Introduction ... i
to work with A'c. Shraddha'nanda Avt, in proofreading and"
editing of the third edition of this work. Attempting to ex- The Significance of the Sixteen Points ... 1
press these ideas clearly has been a personal inner journey The First Point : Use of Water ... 6
for me as I recalled how the practice of each of the Sixteen The Second Point : Foreskin ... 7
Points has transformed my own life. The Third Point : Joint Hair ... 8
As I studied the manuncript, I continually discovered
more and more subtle spiritual truths that are the personal The Fourth Point: Lungota 10
realizations of Dada Shraddha'nandaji. As I consulted and The Fifth Point: Vya'paka Shaoca ... 11
checked my understanding of each idea, he continually The Sixth Point: Bath ... 13
enlightened me with examples and stories drawn from his The Seventh Point: Food ... 16
own experience. Dadaji is the most elderly Avaduta and the
The Eighth Point: Fasting ... 18
Secretary of the Tattvika and Purodha Boards. He has.
worked for Ba'ba' since his initiation in 1954. The Ninth Point: Sa'dhana' ... 21
For the benefit of the reader, I would like to clarify the —Madhu Vidya' ... 26
conventions used with respect to certain terms and their capi- —Sarva'tmaka Shaoca ... 28
talization. Specifically, Guru and Preceptor are carefully ex- —Bhu'ta Yajina ... 29
plained according to A'nanda Ma'rga philosophy in the Tenth. —Nr Yajina ... 30
Point. With respect to these terms and the personal pronoun,. —Pitr Yajina ... 31
He, I have chosen to capitalize them where they refer to —Adhya'tma Yajina ... 32
Shrii Shrii A'nandamu'rti, the founder and spiritual master —Svadhya'ya ... 32
of A'nanda Ma'rga. This decision is ah expression of the The Tenth & Eleventh Points : Is'ta and Ada'rsha 35
deep love and respect the author and I feel for our Master,. The Twelfth Point: Code of Conduct ... 42
Ba'ba'. I hope and trust that the benefits of this small book
The Thirteenth Point: The Supreme Command 54
to each reader will clearly justify this choice. Sam'skrta
terms are shown in italics except where they have come into- The Fourteenth Point: Dharma Cakra ... 57
common a sage in the English language. The Fifteenth Point: Oaths ... 62
I would also like to thank those who have assisted me: The Sixteenth Point: C.S.D.K.—Conduct Rules 64
Subodha from Pakistan, A'nanda Deva from America, —Seminar ... 65
Manoranjan from Australia and A'c. Ma'navendra'nanda Avt —Duty ... 68
My humble efforts are dedicated, as my life is, to Ba'ba'. —Kiirtan ... 69
Conclusion ... 73
A'ca'rya Prasiida'nanda Avadhuta
 INTRODUCTION

The Sixteen Points are a comprehensive set of guide-

lines for our physical, mental and spiritual development.
They were first introduced in 1971 by Shrii P. R. Sarkar
(also known by His spiritual name, Shrii Shrii Anandamurti,
und all ectionately addressed as Ba'ba', which means "Most
Beloved"), the founder and spiritual master of A'nanda
Marga,
These points are both a system of caring for our gene-
ral health and wellbeing as well as a practical means of
balancing our lives within the modern world. Based on the
ancient techniques of yoga, the Sixteen Points lay a solid
foundation on which to realize our human potential and
achieve inner happiness and fulfilment.
In 1971 Ba ba' explained extensively about the use of
wulcr (the 1st Point) which was subsequently published in
several newsletters. Shortly after this, Ba'ba' was imprisoned
on false charges for seven years in the Bankipur Central Jail,
Patna, India. Once, when Aca'rya Keshavananda Avadhuta
uncl 1 visited Ba'ba' there, He referred to this detailed ex-
planation of the 1st Point and requested us to write simi-
larly on the remaining points. I conveyed this message to
a few A'ca'ryas, however only one, A'c. Abhidevananda
Avt., made some effort and wrote explanatory notes on nine
points. I also tried but without any tangible success.
Then in June 1975, I visited Delhi for some important
work. At midnight on the 25th I was arrested there, a few
hours before the formal declaration of the State of Emer-
gency and the banning of A'nanda Ma'rga. I was sent to
Central Jail, Tihar, New Delhi the next day at noon. Other
Ananda Ma'rga wholetime workers were detained together
with me. The following March all of them were trans -
ferred to various other jails in neighbouring states, leaving
me alone. I could not imagine how my days would pass in
such u lonely situation.

But the desire to serve Ba'ba' by writing filled me,
and, as if by magic, thoughts began surging in me. This
book came from my hand as originally desired by Ba'ba'. It
took me only a few days to finish the complete work.
During the writing, I realised that Ba'ba"s voice was dictat-
ing to me from within. I, as a mere instrument, was putting
His words in black and white. Naturally the credit of
performing this task goes to Ba'ba' alone. However, I assume
full responsibility for any shortcomings that might be there.
They occur most likely due to my inadequate grasp of
Ba'ba"s inner guidance or by reason of my own inattentive-
ness.
The first edition of this book was printed in 1977 after
the ban on A'nanda Ma'rga was lifted and we were released.
However, one day after Ba'ba's release from jail in August
1978, He indicated that some important aspects were
missing from the book. He told a group of us
some history on the care of body hair from the
Va e d i c E r a t o t h e p r e s e n t . I w a s d e l i g h t e d t o h e a r
this from Him and noted down Ba'ba"s words in m y
dairy. I thought of printing it in the coming issue of Prajina
Bharatii magazine. Ba'ba' sensed my intention and then
and there said to me that the matter was not meant for
Prajina Bharatii, rather it was for the book on the Sixteen
Points.
Another day Ba'ba' told us that He had given the Six-
teen Points keeping in view 4000 years of the past and 4000
years of the future. He has given His full thought to what
was lacking in the rules and regulations of each previous
era and what ought to be done in the present circumstances.
These points are for humanity as a whole and will positively
help in the protection, expansion and glorification of
human civilization.
Once a noted naturopathic doctor made some sarcastic
[ iii ]'
remarks against famous spiritualists and prophets. He as-
Ncrlcd that they had preached plenty on spiritual and social
problems but had preferred unbecoming silence with regard
to the health of the physical body, even though they all
possessed one. Obviously Ba'ba' has offered this man no
opportunity to make the same criticism of A'nanda Ma'rga.
The first seven of the Sixteen Points concern the physio-
logical system alone. The 8th Point, fasting, also affects
the body most directly. Two aspects, a'sanas' and pra'n'a-
ya'ma, of the 9th Point and the three dances—lalit, kaoshikii
and tandava—of the 16th Point are amongst the best physi-
cal exercises for health.
F o r these reasons, Ba'ba' stated clearly in His 1976
New Year's message or A'nanda Pu'rnima' Va'n'ii, "The whole
seeds of welfare in all the spheres—physical, mental, moral,
social and spiritual—are embedded in the Sixteen Points."
No important aspect of human life has been ignored or
left untouched. Humans can thus ensure their all-round
development by practicing the Sixteen Points.
We need all kinds of gui dance i n our life. There
arc intelligent and scholarly persons whose physical health
presents a dismal picture—they are unable to extract maxi-
mum benefits from their scholarship. There are other men
and women of letters who have a sound physique, yet they
suffer due to poverty of character. There are still others
with a healthy body and much learning but due to self-
centeredness, they are alienated from the society. Society,
too, does not take note of such persons.
Physically, intellectually and morally developed per-
Nons with a keen sense of social service also fail in their
l i f e if they pay no attention to their spiritual progress.
They may achieve important degrees and earn good repu-
tations, yet they still suffer despair during their lifetime.
The cause of this catastrophe is inherent in their failure to
 iv
give attention to spiritual development or in the dearth of
an opportunity for a worthwhile spiritual journey. The pri-
mary purpose of the above four factors—physical, intellec-
tual, moral and philanthropic—is to achieve spiritual evo-
lution. Those who fail to endeavour for their spiritual
advancement overlook the very reason for their life.
Spiritual upliftment leads to the realisation of the Self
and the attainment of Supreme Bliss. No matter how great
one's achievements, the purpose of human life remains un-
fulfilled if the Supreme Bliss is not attained and its peren-
nial source, God, is not realized. Assuredly humans can
acquire everything—dharma (righteousness), artha (mate-
rial gains), kama (desires) and moks'a (salvation)—provided
they give themselves to the Sixteen Points. The glory of
ths Sixteen Points is inestimable.
It is incumbent on a person to gain correct and com-
plete knowledge of these points along with their benefits so
as to pursue them properly.
Strict observance of these points becalm and balance
one's life and personality. In addition they help in the
emotional integration of the global humanity and in the
development of a truly human society founded on Dharma,
morality and humanity.
A particular mention of A'c. Santosha'nanda Avt., A'c.
Sudeva'nanda Avt. and Shri Ranjan Dwivedi, Advocate of
the Supreme Court of India, is considered necessary here,
as I have received a great deal of valuable assistance and
encouragement from them in the successful completion of
this work. The generous help of Shri Candrasekharji of
Patna made the publication of the second edition possible.
I cannot help expressing my heartfelt thanks to A'c.
Prasiida'nanda Avadhuta, Manila Sector, who spared much
of his valuable time in the publication of this third edition.
The Author
THE SIGNIFICANCE OF THE SIXTEEN POINTS
Since the invention of the atomic bomb, the world is
living under the constant fear of a dreadful nuclear holo-
caust. Even such a great thinker as Bertrand Russell des-
paired at such a terrible prospect.
Yet the greatest philosopher-seer of our age, Shrii P.R.
Sarkar. popularly known as Shrii Shrii A'nandamurti and
affectiontely addressed as "Ba'ba'", has reassured humanity.
In His 1966 discourse entitled, "The Future of Civi-lization"
as the President of Renaissance Universal, Ba'ba' made the
prophecy that human society will continue to survive and
blossom. Before even the eventual destruction of earth in the
far distant future, Shrii Sarkar promised that humanity will
first emigrate to other planets.
He explained that three aspects are essential for human
society. The first is asti which means existence, and the
second is bkati which means growth. Growth or develop-
ment presupposes existence. And the motivation for growth
is (he third aspect, the desire to attain a'nanda, Supreme
happiness or bliss.
There are six necessary factors for society's develop-
ment : ( 1 ) spiritual philosophy, (2) spiritual cult or prac-
ties. (3) socio-economic theory, (4) social outlook, (5)
scriptures and (6) preceptor. Sarkar explained that the
absence of these factors will shorten the life of a civilization.
These factors are therefore a condition of survival for
human civilizations. For example, a society that has no
scientic socio-economic theory will soon lose their spiri-tual
philosophy and practices and drift towards materialism. Th i s
explains the expanding influence of Communism in West
Bengal, India. Yet Communist countries are also

2 THE SIXTEEN POINTS
endangered, for without any spiritual philosophy or prac-
tices, their contradictions are alienating their people.
This discourse by Sarkar caused members of A'nanda.
Ma'rga to try to construct a social structure with all six.
factors. Under Sarkar's guidance they are struggling to
create a global a'nanda parivara (Cosmic Family). To-
accomplish this, Sarkar introduced the Sixteen Points. Al-
ready large numbers of people, including representatives front
every country of the world, are sincerely following these-
points for their personal all-round benefit as well as for the;
human society as a whole.
The Sixteen Points are for all of humanity. Everyone- 1
can follow them whatever their race, religion, language or
nationality.
Both spiritual philosophy and socio-economic theory are
included in the 11th Point—Ideology. Spiritual cult is ful-
filed in the 9th Point—sa'dha'na'. Social outlook is in the
12th Point—Conduct Rules—as well as part of the 9th.
Scriptures are covered by svddha'ya of the 9th Point and
Seminar of the 16th. The requirement of a preceptor is
fulfilled in the 10th Point—1st 'a.
There are three types of scriptures : darshan shastra
(spiritual philosophy), shruti sha'slra (spiritual discourses
of the preceptor) and sama'ja shastra (social codes):. The
books of A'nanda Ma'rga include all three types of scrip-
tures. For example, A'nanda Sutram falls in the first cate-
gory, Subha'sita Sam'graha falls in the second and Sarkar's
books on PROUT, the Progressive Utilization Theory, fall
in the third. No previous human civilization possessed all
three types of scripture.
True justice must be based on these three types of scrip-
tures in order to be universal in nature. An examination of
history will show that the ruling class in every society has
formulated its laws in order to maintain its position of power.
THE SIXTEEN POINTS 3
Instead, law-makers and judges, both today and in the
future, should base their decisions on the universal human
values of morality and spiritual humanism that are embed-
ded in these three types of scriptures.
The needs and desires of a human on his or her jour-
ney from birth to death, including material livelihood, the
achievement of happiness and the attainment of salvation,
arc well guided in these scriptures.
Sat'kar's A'nanda Vanii of 1976 mentioned that the
needs of welfare in all the spheres of life—physical, mental,
social and spiritual—are embedded in the Sixteen Points.
One's physical development is ensured by following the
1st to the 7lh Points and the dances of the 16th Point. The
8th and 9th Points contribute to all three human strata—
physical, mental and spiritual. Moral, social and spiritual.
strength are assured if one is firm in the 10th to 16th
Points.
True social spirit is created by service-mindedness.
This is aroused by yajina of the 9th Point and Duty of the
With. Yet this service sentiment is not directed towards
humans alone, but also towards plants and animals in the
spi r i t of Sarkar's Neo-Humanism. A sense of reverence for
one's ancestors and the sages and inventors who have pio-
neered humanity's progress is inculcated in the pitr yajina
of the 6i t h Point.
EACH of these Sixteen Points complements the others.
They form a synthetic whole to create a lifestyle for all
round development.
In s pi t e of this fact, the 10th Point—1st'a or Preceptor— is
undoubtedly the spine of the entire Sixteen Points.
Baba benevolenl y l eads people on t he pat h of al l
round progress. He plays the role of an expert
s a i l o r g i vi n g c o n s t a n t gu i d a n c e t o k e e p u s s t e a d fast
on the path of righteousness. His Ideology—the
 THE SIXTEEN POINTS THE SIXTEEN POINTS 5

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
After urination, cold water should be poured over the
genital area. This cleans and cools the genitals. This also
contracts the bladder, ejecting urine residues inside. This,
cooling helps to prevent genital diseases and bladder
disorders. When the lower cakras (psychic centers of
the body) are heated, it causes excessive stimulation which
distracts the mind from higher mental pursuits.
One should always carry a small plastic bottle of water
in the pocket or handbag when going out. This water con-
tainer is known as a shaoca mainjusa and it allows one to
follow this health rule everywhere, even when travelling.
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 SECOND POINT: FORESKIN
Males should be circumcised at birth. Otherwise the:
foreskin at the end of the penis tends to accumulate dirt
and urine under it which can create heat and lead to disease.
To prevent this, men should wash under their foreskin
everyday and also wear lungota (a kind of underwear—see-
the 4th Point) which keeps the foreskin pulled back. In-
fection and disease from the foreskin can be transmitted
sexually to women and consequently degenerate the health?
of their offspring.
These points help to keep the mind free from turmoil
of lust and passion.
 THE SIXTEEN POINTS 9

THE THIRD POINT: JOINT HAIR

The most important joints in the body are the arm-

spits and pubic area, for these facilitate the most movement
of the body. Nature has gifted these joints with hair to
prevent friction and preserve the body heat. For this
xeason the joint hair should never be shaved.
The male hair of the head, moustache, beard, armpits
and pubic area are called painca kesha (the "Five Hairs") in
Sam'skrta. In ancient India, during the Vaedik Era thou-
sands of years ago, all monks were required to keep these
five hairs. For this reason the monks were called
painca'gni ("those having five internal fires"), while family
men were called tririaciketa' (Three), for they were given
the option to shave or keep their moustache and beard.
The preservation of these hairs generates stamina and
courage to struggle, boldly facing any problem of indivi-
dual or social life. During the Buddhist era in India, both
monks and family men were instructed to shave all five
hairs. Thus they were called painca bhadra (the "five gentle-
nesses"). When the Muslims invaded India, the Buddhists
surrendered without any resistance and all the vihars (Bud-
dhist monasteries) were occupied. This shows how important
it is to preserve the body hairs.
When Guru Govind Singh formed the Sikh religion, he
prohibited both family men and saints from shaving these
five hairs. The Sikh community is famous even today for
their fighting spirit.
A'nanda Ma'rga has retained the ancient rules for
monks, while allowing family men to cut the hair of their
head and shave their beards and moustaches if they choose.
However neither men nor women should shave their arm-
pits or pubic hair.
The joint hairs begin to grow at puberty; when the
body begins to create semen or ovum after the age of
twelve. This shows the mutual relationship between the
joint hairs which actually help to protect the semen and
ovum in the body. Those people who shave these hairs-
usually experience aggravated feelings of sexual passion as
a result.
The joint hairs should be washed every day with soap
and water. Many people do not properly towel these
joints after bathing due to haste or carelessness. Wet or
unclean joints are susceptible to skin diseases and parasites.
So one should clean and dry the joint hairs as carefully as
one's face.
After bathing, coconut oil or another natural oil should'
be applied on the joint hairs. This acts as a natural deo-
derant. Then the joint hairs should be combed. One's,
comb should not be used by others to prevent the spread
ing of disease.
 THE FOURTH POINT: LUNGOTA
Important benefits of wearing the male yogic under-
wear called lungota (kaopina) were explained in the 2nd
Point. In addition it prevents hydrocele.
It is essential for men to wear a lungota and women
to wear bra and underwear when doing asanas (see the 9th
Point). This protects the sex organs, preventing excess
stimulation. It also covers both the anus and the urinary
organ. Water must be used to clean oneself after passing
stool or urine. The lungota prevents any minute discharge
of urine or stool from coming in contact with the other outer
clothing; hence one must have at least two so that it can
be washed daily. Of course one should not wear other's
clothing, especially underwear.
THE FIFTH POINT: VYAPAKA SHAOCA
Vya'paka shaoca or half bath must be done before per-
forming sa'clhana', and before eating and sleeping. First,
pour cool water over the genital area; then pour water from
the knees down the lower legs to the feet; from the elbows
to the lingers. Then fill the mouth with water and splash
the open eyes with water 12 times—then spit out the water.
Gently t i l t the head back and pour water into each 'nostril
three limes so that it drains down to the back of the throat
spit it out each time. Clean the back of the throat with
the right middle finger, gargle vigorously and spit. Finally
cool (he ears and back of the neck with wet hands.
While a full bath cleans the entire body, vya'paka
shaoca complements it by cleaning and cooling down the
live motor organs—the hands, feet, vocal cord, genitals and
anus—as well as the five sensory organs—the eyes, ears,
nose, tongue and skin. These ten organs (indriyas) are the
means by which the mind takes action and receives infor-
mation. Yet these organs become heated and tired and
collect impurities when they are active. By cleaning and
cooling the ten indriyas, vya'paka shaoca quiets and refre-
shes the mind. This practice gives one a peaceful feeling
and is conducive for practicing sa'dhana', digesting meals
and sleeping soundly. If one eats immediately after
sa'dhana', though, one need only wash the hands and feet,
ugain for cleanliness.
Splashing water in the open eyes and cooling the ex-
tremities stimulates what scientists call the "diving reflex"
which slows down the heart rate and increases blood flow
to the heart and brain. This is due to an evolu -
tionary tie humans have with other mammals whose body
12 THE SIXTEEN POINTS
metabolism slows down when they dive underwater in search
for food—it maximizes the length of time they can remain
underwater. This process also reduces eye strain and tired-
ness and relieves headaches.
Cleaning the nasal passages is called na'sapa'na. It
helps to prevent and reduce colds and it increases eyesight.
Clean nostrils make respiration more comfortable and peace-
ful. Because our breath is so essential for our life, cleaning
blocked nasal passages increases our life span and is a key
to peace of mind.
In addition to cleaning the back of the throat with the
middle finger during vya'puka shaoca, at the time of brush-
ing teeth, gently scrape the top of the tongue with a metal
or plastic tongue cleaner—both these practices are very
important for health. The throat and mouth is one outlet
for body wastes in the forms of mucous from the lungs,
nose and throat which catches dust and dirt in the air we
breathe.
Our motor organs become weary when they are active
—working, walking, talking, and excreting our body wastes.
By splashing them with cold water, the weariness disappears
and our body feels fresh and invigorated again. It pre-
vents laziness and lethargy and gives the mind its maximum
alertness for both intellectual effort as well as its with-
drawal from external objects and concentration at a parti-
cular point during meditation.
THE SIXTH POINT : BATH
The human body discharges wastes in its sweat. These
wastes combine with dust and dirt from the air and environ-
ment which collect on the body, blocking the skin's pores.
This dirt creates a bad odour and makes the body suscep-
tible to skin disease. By clogging the sweat glands, toxins
remain trapped in the body, poisoning the whole system.
This is why a daily bath is essential. It cleans the skin
and opens the pores of the body. This point comes before
the 7th Point: Food, to show its greater importance. Ideally
one should bathe before breakfast; if missed, he or she
should bathe before lunch. Because of the essential func-
tions of the skin, careful and complete daily bathing can
ho considered more important in maintaining our overall
health than having three meals every day.
Water temperature can be considered in relation to
one's body—it is warm water, if warmer than the body; it
is cold if cooler than the body, and it is lukewarm if it is
the same temperature. Any of the three temperatures of
water may be taken internally, for drinking, depending upon
one's taste and circumstances; cold water, though, is best
for externally cleaning the body. If a cold water bath is
too painful in the winter or when one is sick, then use luke-
warm water. However one should avoid hot water as it
has a dulling effect on the nerves.
When bathing, one should either sit or squat and first
pour cold water on the navel and the genitals. Then one
should pour water on the lower back opposit the navel.
Next pour water on the top of the head and let it trickle
down the back over the spine. Then wash the entire body.

14 THE SIXTEEN POINTS
This scientific method of starting the bath prevents any
shock to the nerves of the body that can cause colds. By
first gently cooling the lower three cakras of the body in
the front and back, the warmest part of the body is pre-
pared. Then by pouring water on the sa'hasrdra cakra' at
the crown of the head, letting the water then fall down the
spine, all the other cakras as well as all the nerves of the.
body are introduced to the temperature of the water. This.
gives the body a spontaneous feeling of joy as well as a
revitalizing freshness from the bath.
After bathing, before drying the body, one should
recite the pitr yajina mantra:
Pitr purus'ebhyo namah rs'i devebhyo namah.
Brahmdrpan'am' Brahmahavir Brahma'gnao
Brahman' dhutam
Brahmaeva tena gantavyam' Brahmakarma sama'dhina'-The
meaning of the mantra is : "Salutations to the forefathers;
salutations to the god-like Rs'is." (Those who, by inventing
new things, have broadened the path of progress of human
society, are known as Rsis)
"The act of offering is Brahma (Supreme Consciousness)
that which is offered is Brahma; the One to whom the offering
is made is Brahma; and the person making the offering
is Brahma.
"One will merge in Brahma after completing the duty
assigned to him 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
while performing a system of mudrds, hand and arm move-
ments which invoke feelings of respect, offering, aspiration
and surrender. These mudrds should be learnt from an
A'ca'rya or other competent Mdrgii.
The postures of this pitr yajina subtly benefit the organs,
nerves and glands. It should be performed while the body is
dripping wet from the bath, facing the sun or else an electric
light or other light source. The droplets of water on the skirt
act as tiny prisms which transform sunlight into Vitamin D
and electric energy which are very beneficial for health. For
this reason, one should perform pitr yajina completely nude
when in the bathroom. If one bathes outside wearing a lungi
or dhoti, it should be taken up to the level of the thigh for
maximum benefit during the mantra.
When the mind is in a hurry or distracted, bathing is.
done carelessly. A vegetable sponge (chhabara or loofa)
should be used to thoroughly scrub every part of the skirt
with soap and water. Do not rinse the soap off the body
for a minute or two—this loosens the dirt from the pores,
of the skin so that it comes out easily.
Cleanliness of the body sanctifies the mind. This is
why the daily bath is so important for spiritual
aspirants; it is an integral part of external shaoca (the
moral principle of cleanliness).

THE SEVENTH POINT: FOOD
Food sustains our life. Through chemical transformation,
it provides all the energy our bodies require. It is also
converted into the composition of our body. According to
the science of yoga, the cells of our body and of our
brain inherit the qualities of the food we eat.
The types of food which a creature eats varies in pro-
portion to its degree of evolution. While lowly developed
insects and fish and animals can easily digest garbage or
rotten flesh, more evolved species require more subtle foods
for their superior minds. Human beings likewise require
more subtle food than the higher animals do.
Yoga recognizes three types of human food. The first
is sentient (sattvik), which is healthy for both the body and
mind. Fruits, vegetables, grains, dairy products, pulses
(legumes) and nuts are all included in this ideal category,
Eating a balanced diet from these vegetarian food groups
restrains the extrovertial tendency of the mind and helps it
to concentrate during meditation or sa'dhana'.
The second type of food is mutative (raja'sik), which
is good for the body but which does not benefit the mind-it
tends to cause restlessness. Examples of this type are tea
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.
THE SIXTEEN POINTS 17
People vary from one another and thus tend to prefer
foods from these different categories according to their
nature. However regular sa'dhana' makes the mind subtle
and sensitive. Thus Wholetimer (WT) workers should only
cat sentient food and must avoid the second two types
in order to achieve the healthy body and peace of mind
needed for rapid progress in their meditation. Other
sadhakas (spiritual aspirants) may also eat mutative foods
but should avoid the third, static group of Poods.
Sadhakas should only eat in an environment which is
neat and clean. Appetite is also important—food is only
delicious when we are hungry. Those who do a lot off
physical work need heavy foods rich in starches and oils,
whereas those who are engaged in intellectual pursuits
should eat light meals of foods that are easily digestible.
This point also includes self-restraint in how often we
eat and how many different items we eat. It is for this
reason that Wholetimers are not allowed to eat more than
four times a day, including both meals and snacks. And
each time, no more than four different dishes or items may
be eaten to prevent the tendency of greediness. Over-in-
dulgence results in laziness and lethargy. A balanced, res-
trained diet of sentient foods will bring good health and
energy to the body and concentration to the mind.

THE EIGHTH POINT: FASTING
Regular, periodic fasting gives tremendous physical,
mental and spiritual benefits. The best day to fast is on
eka'dashii (the 11th day after every new moon and full
moon). This is near the time when the moon comes the
closest to the earth and exerts a stronger gravitational attrac-
tion on the waters of the planet. Because the physical com-
position of the human body and brain is mostly water, on
that day the lunar attraction creates an upward pull on the
body's liquids that create a strain in the chest and head.
For this reason, one should fast by not eating or drink-
ing anything for at least 24 hours, from sunrise on eka'dashii
until sunrise the next day. By keeping the stomach empty
there will be no excess liquids to cause discomfort.
A'nanda Ma'rga monks and nuns (WT's) and local full
time workers (LFT's) also observe a complete fast on the
diays of the new moon (ama'vasya') and full moon (pu'rnima)
as well. This helps in reducing sexual desire and achieving
a more balanced mental state. In men, this additional fast
helps to prevent the formation of excess semen.
Because of a regular supply of food and the long time
it. takes for complete digestion, the intestines must work
continuously everyday. Only during a complete day of
iasting can they rest and strengthen. This is why fasting
is so excellent for health and increases one's lifetime.
Though people initially feel discomfort or pain when
they fast for the first time, this feeling tends to disappear
when they become habituated. Sa'dhakas then experience
that their mind remains steadfast and does not usually get
distracted towards food even momentarily during their day
of fasting.
How one starts and ends the fast is critical. Eating
an extra-heavy meal the night before creates more thirst
1
THE SIXTEEN POINTS 19
the next day—it is better to eat a lighter-than-nomal meal
before starting the fast.
A dry fast should be broken by first drinking lemon
or lime juice mixed with water and salt. This saline solution
neutralizes the acidity of the empty stomach and washes out
the intestines completely. A spoon of honey or sugar may
be added to this lemon salt water for energy. The iirst
food that should be eaten after this drink should be bananas,
as they are also alkaline and they absorb toxins and acids
in the digestive system. Later a light, easily digestible
breakfast should be eaten. One must remember that the
stomach has shrunk somewhat during the fast and eating a
heavy meal strains the health of the body.
Those who fast also experience that fasting gene-
rates tremendous will-power. Unwavering decisiveness and
determination are of course necessary for success in any
difficult endeavour. Abstaining from food and water for
24 hours strengthen s one me nta ll y and prepare s us
to choose carefully and then act with firm resolve.
Adversaries and opponents, no matter how powerful,
must finally surrender before a determined will. His-
tory bears testimony that individuals and leaders with
a strong will-power have pioneered new inventions and dis-
coveries and led social change.
People with such a "do or die" determination throw
themselves into a task with all sincerity and honesty. They
utilize all their strength—physical, mental and spiritual—
and do not rest until they have fulfilled their task. Their
enthusiastic zeal and concentration inspires others and
their struggle becomes a joyful experience of righteousness.
One gains a personal experience of the pain of hunger by
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
book, Caryacarya: Part I, directs that every Ma'rgii who
fasts should utilize his or her savings in food that day to
feed the hungry.
This sympathy for the hungry should also extend to
all living things. All animals and even plants have a level
of consciousness (citta or mind stuff). They too feel pain
and suffer from hunger and thirst. For this reason,
the 9th Point includes service to plants and animals (bhu'ta
yajina), as well as to the needy (nr yajina) as our daily/
duty.
In the same way, fasting creates a sensitivity to the
value of food and water in sustaining all life. For this
reason, wasting either food or water should be considered
a serious mistake.
In addition to all these physical and mental benefits,.
the greatest potential benefits of fasting are spiritual. The
Sam'skrta synonym for fasting is upavdsa, which consists;
of two words—upa which literally means "near", and va'sa
which means "to live." Therefore upavdsa means "to live
near God." Yet this seems like a contradiction, for Parama
Purus'a, the Supreme Consciousness, is omnipresent and
dwells within every living and non-living entity.
However, though we may recognize that He dwells
within us, too often our mind wanders at random and we
forget Him. During fasting days, though, we have more
time to devote our thoughts to Him without the distraction
of preparing and eating our meals. On that day, therefore,
we should take the opportunity to sing bhajans and kUrtan
and do more sddhand, keeping our mind engaged in subtle
thoughts rather than with crude objects. In this way, we
can observe the spirit of fasting, upavdsa, mentally "living
near God."
THE NINTH POINT: SA'DHANA'
It is impossible to realize one's 1st'a or A'darsha (the
10th and 11th Points) without doing sddhand (spiritual
practice). Though billions of people in this world
believe in God theoretically, yet they are unaware that it
is possible to move closer and unite with Him through
sa'dhana' Many are unable to find proper instruction.
Though educated people may search for it, the common
people have no idea where to look. Historically, spirituality
was seldom explained and demonstrated in clear, scientific
language as something practically useful in one's personal
life. Instead, everywhere dogmas and fanatic beliefs have
given people confusion, fear or contempt of dharma.
Prayers, rituals, ceremonies, festivals or pilgrimages cannot
lead people to spiritual realization and liberation.
Shrii Shrii A'nandamurti founded A'nanda Ma'rga to
teach and propagate universal dharma. Personal
instruction in this science of physical, mental and spiritual
deve-lipment is given free of charge by the organization's
trained A'ca'ryas. These spiritual teachers set an example
by their personal conduct and behaviour. Their strong
idealism and sacrificing nature are attracting people in
every country to follow the path of true spirituality.
Yoga recognizes six enemies (sa'dripu) of the human
mind that prevent its progress—they are passion, anger,
greed, attachment, pride and envy. In addition, there are
eight bondages (ast'apa'sha) shame, fear, hatred, doubt,
bondage of lineage, vanity of culture, pride and false
sense of prestige. For the mind to be controlled by these
negative tendencies is slavery and death; conquering them
brings; freedom and bliss. Sa'dhana' is the systematic fight
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
doing sa'dhana'. Reflection and introspection are necessary
to determine whether these enemies and bondages are being
subjugated. Discriminating wisdom and intuition, called
the third eye, are awakened by this effort.
Yoga sddhana' is composed of eight limbs, called
astaunga yoga. The first two are the moral principles of
yama and niyama (see the 12th Point for a complete ex-
planation), which must be accepted in principle before ini-
tiation can be given. The eight bondages are controlled by
following these moral principles in one's daily life.
A'sanas are another important limb. The word literally
means, "posture which is comfortably held." These stretch-
ing postures strengthen and regulate the glands and inner
organs of the body. They are individually prescribed for
each individual by an A'nanda Ma'rga A'ca'rya at the time
of initiation. No one should try to learn them from a book
or by imitating someone else, for what is good for one person
may hurt another. They should be done daily, preferably
after morning and evening meditation.
Many people mistakenly believe that yoga is nothing
more than a'sanas. Though a'sanas do help to purify the
glands and body, making them subtle, the postures are only
one branch oi yoga.
It is prohibited for men to practice a'sanas without
wearing lungota, and for women to do them without wearing
bra and underwear. No other clothing should be worn during
a'sana& so that the body has maximum flexibility. The
yogic postures stimulate glandular secretions; unlike sweat,
these oily secretions are valuable and therefore should be
massaged back into the skin afterwards. This self-massage
keeps the skin soft and smooth and sensitive. If other
clothes are worn while praticing a'sanas, the oily
glandular secretions are absorbed into the clothes and lost.
There are additional rules that must be followed when
practicing a'sanas; otherwise, one may damage the health.
For example, the process of pra'naya'ma (breath control)
is another branch of yoga. Because the psycho-spiritual
Ideation is so important in this subtle practice, it is not
taught with the dsanas, but instead is instructed as the 4th
lessen of sddhana, after a high degree of concentration
and ideation has already been achieved. There are various
types of pra'n'aya'ma's which should be prescribed in-
dividually by a trained A'cdrya.
Similar misunderstandings are widespread about
sa'dhana' itself. Pratya'ha'ra is the next limb of astaunga
yoga, and it means "sense withdrawal." At the time of
Initiation, the A'ca'rya instructs the interested person in kow
to withdraw the mind from the distractions of the motor and
sensory organs. This is why the cross-legged posture for
meditation is so important, for there must be no movement
or external stimulation to the mind during that time. Only
in a motionless posture is the mind able to withdraw
horn the external world and ideate on the Infinite Being
within.
A mantra, a spiritual sound which liberates the mind,
instructed to the spiritual aspirant by the A'ca'rya during
initiation. This is essential for success in sa'dhana', for it
is prescribed individually according to one's mental vibra-
tions and samska'ras (reactive momenta). Repeating this
sound mentally brings one a deep feeling of mental peace.
Because both the mantra and the process of meditation
differs from person to person, the aspirant must first pro-
mise to maintain its secrecy very strictly. This entire pro-
cess is called the 1st Lesson of sddhana'. Trying to learn
such an esoteric process from a book or from one who is
not a trained A'ca'rya is obviously foolish.
The limb of dhaära'na' is the process of
concentration;

24 THE SIXTEEN POINTS
it is instructed in both the 3rd and 5th Lessons. These
practices make the mind extremely one pointed, enabling
it to then perform dhya'na, the 6th Lesson, the seventh
limb which means "complete ideation." Samadhi, the last
limb, is the goal of sddhand, for it means to merge one's
individual identity with that of the Supreme, to become
one with Him.
The lessons of sa'dhand lead one from imperfection
to perfection, to life divine. For this reason, they must
be performed twice a day regularly, in the morning and
evening. The Wholetimers and Local Full Time workers
of A'nanda Ma'rga must also meditate at noontime and
late at night. Success in sa'dhand, as with any serious
endeavour, will only come if one is very regular and dis-
ciplined.
The regular timing of sddhand is also important, for
the body and mind will only become well-established when
they are habituated to sit at the hour chosen by the sddhaka
as most convenient for him or her. To sit sometimes a
6:00, sometimes at 7:00 and sometimes at 8:00 or later,
postponing our spiritual duty without sufficient reason, is
spiritual laziness and hampers our progress. All the lessens
of sddhand that have been learned should be perform
each time. These lessons should be practiced with the same
zeal and earnestness that they were learnt.
Sddhand should also be considered nitya karma,
compulsory action. Just as one will fall ill from not eating
emotional stress and mental disease will come if one stops
doing sa'dhana'. It should not be missed even in sickness
or if confined to bed. When one is under great pressure
from work, it is better to skip meals than to miss the time
needed for sa'dhana'.
One should learn and practice sddhand right from!
childhood. By the early age of five, children already hava
THE SIXTEEN POINTS 25
the capacity to comprehend and maintain the secrecy of
their initiation mantra, and they will show the quickest
progress. To watch the deep ideation reflected in the faces
of young children meditating is wonderful. It is easy to
train their young, flexible bodies to sit crosslegged and their
pure minds to concentrate peacefully.
Of course, one may start sa'dhand at any age, yet the
curlier that people learn and begin to practice it, the faster
their progress will be. Children's propensities are tender
and can easily be channeled in the right direction; they also
have no bad habits or influences to overcome. Inquisitive-
ness and energy to grasp new concepts recedes with age.
As people grow older, their instinct for learning decreases
us their attention divides between their different worldly
commitments and responsibilities.
In ancient India, children were taught dharmd as soon
as they developed the discriminatory faculty. Until the
age of 25, students were known as brahmacarii. At that
lime the graduates either married and began family life
or became monks or nuns (sannydsi). The family people,
cailed grhii, continued practicing at home the sa'dhana' they
had learned in childhood.
At the age of fifty, family people would begin
ba'naprastha life, a semi-monk stage, spending maximum
time in spiritual practice, usually in a lonely place or forest,
though they still maintained a slender link with their family.
Finally, at the age of 75, they would become complete
sannysi, renouncing all worldly attachments for sa'dhana'
alone. The five Pa'ndava brothers and their wife Draupadii
did this, renouncing their kingdom to wander in the forest.
Since (hat time, many others in India have talked and plan-
ned to do this upon retirement yet did not, because they were
unaccustomed to such a life. It is not possible to adopt a
ba'naprastha or sannydsi lifestyle without becoming a regu-
26 THE SIXTEEN POINTS
lar practitioner of sadhana' earlier. It is also not possible to
achieve the great depths of learning and scholarship achieved
by the Indian sages Veda Vya'sa and Sukhadev without the
virtue of a childhood education in dharma.
Many people do not understand the difference between.
meditation and prayer. Prayer is not encouraged in A'nanda
Ma'rga, because humans are not omniscient—all-knowing—
as God is. He is all-loving and benevolent, and will give us
what is best for our all-round progress. To request favours,
from Him is a form of flattery to achieve our desires.
Instead, saädhanaä is based on devotion. Attraction for
pleasures and comforts is passion, whereas attraction for
Parama Purus'a is devotion—it alone can be considered true
love. Love creates a selfless desire to serve. Such renuncia-
tion is only possible if the mind is magnanimous. This
brings the entire Creation into one's perspective—such a
person begins to love all with a feeling of spiritual detach-
ment. The difference between God and His Creation then,
ceases to exist. When this takes place in society, it is known-as
Cosmic Family or Sadvipra Society (led by spiritualists). When
one reaches such a devotional level of consciousness one
experiences unity with God and the feeling that one's, purpose
in life is fulfilled in divine love.
MADHUV1DYA'
After completing our morning sadhana, we open our
eyes and utilize our time in worldly activities. Yet the people
and objects of the world tend to influence and bind us; by
their characteristic vibrations. Though sa’dhana’ is the
technique to ripen and burn our previous sam'skatas (reac-
tive momenta) in order to achieve salvation, our activities
and work create new sam'skdras, thus reducing our progress.
THE SIXTEEN POINTS 2?
Madhuvidya', which literally means "Honey Know-
ledge", is the way to prevent the creation of new sam'ska'ras
It means to ascribe Godhood {Brahma bhdva) to our actions
before beginning them. In the long history of yoga and tantra
sadhana, there have never before been mantra specially
empowered (siddha mantra) for madhuvidya'. Shrii Shrii
A'nandamurtiji has introduced the Guru Mantra, which is.
prescribed individually for this purpose in the 2nd Lesson of
A'nanda Ma'rga sa'dhana'. By mentally repeating this mantra
only one time before any mundane action, the ideation gives
it a highly charged spiritual importance. It helps a sa'dhaka
to see everyone and everything as an expression of God..
Matter is thus no longer a crude thing.
At first, the spiritual aspirant is instructed to remember
to use Guru Ma'ntra before performing sa'dhana' and
before eating, bathing and sleeping. Later, one should
expand the use of Madhuvidyd to ideate before more and
more actions in their life. During the action, such as
eating, one-should repeat one's ls'ta Mantra continuously
as much as possible. The food is thus transformed into
Brahma Himself, and the mundane activity of eating
becomes Brahma Sa'dhana'.
Human life is very short and so much of its precious,
time must be spent in the mundane activities of eating, sleep-
ing, bathing, etc. Madhuvidyd allows one to utilize the time-
spent each day in mundane activities and work to further-
one's spiritual progress. By ideating in this way, no time
seed be lost, no time wasted, no matter where one is or what
duty has to be performed. This is how one can achieve libe-
ration and salvation in one short lifetime.
Using Guru Mantra transforms everything. It suffuses-
one's conduct and behaviour with spiritual vibrations. It-
pervades the mind so much that selfishness and narrow-

THE SIXTEEN POINTS
28
mindedness disappear. By expanding one's attitude, success in
great ventures becomes assured.
Let me give an example of how madhuvidya works.
When a customer enters the shop of a sadhaka, the shop-
keeper uses Guru Mantra to ascribe Godhood on the custo-
mer. By seeing God in the form of the customer, the
sa'dhaka will serve him or her carefully and honestly. Con-
fusing, unethical or unscrupulous business practices therefore
become impossible in such a situation.
In another example, a Sddhaka who is a school teacher
begins each day by applying madhuvidya'. Recognizing each
child as an expression of the Supreme, the teacher devotes his or
her best efforts to help that divine potential blosson. This is
why A'nanda Ma'rga requires that every teacher employed in its
schools must be practicing regular sadhana. Academic
qualifications are given secondary importance, for without
an open, spiritual outlook, it is impossible to awaken the
sleeping divinity within the children.
SARVA'TMAKA SHAOCA
Shaoca or cleanliness is one principle of niyama and as
such has been dealt with at length in the book by Shrii Shrii
A'nandamurtiji, A Guide to Human Conduct. However
sarva'tmaka shaoca refers particularly to the purity of one's
environment. Attention should be paid to keeping every part
of one's living quarters clean. Keep the furniture of your
room or house neatly arranged in order to make a positive
influence on all who enter. This contributes to purity of the
mind.
Many people make the excuse that they do not have
the time to systematically clean their room each day. How-
ever usually the fault is in fact due to idleness. Continual
neglect can even harm one's health.
THE SIXTEEN POINTS 29
Several of the Social Norms, including numbers 7, 8,
9, 13, 23, 29, 32, 33, 38, 39, and 40, are specially intended
for the maintainance of sava'tmaka shaoca.
Make sure that the water you use is clean before rinsing
your mouth, bathing or washing your hands or feet. A
bucket that has been used for washing clothes, for example
should be rinsed clean before filling it with bath water. The
bottom of a tumbler or dipper used for pouring bath water
should be washed before dipping it into the water container.
Food should not be left uncovered to avoid dust and
flies. Spitting is unhygenic and should only be done into a
spitoon or a similar place where germs cannot spread. One's;
fingernails and toenails should be cut short and kept clean.
Clean your towel regularly and do 'not use one used by
another.
In a nutshell, sarvdtmaka shaoca implies all round
cleanliness and purity.
BHU'TA YAJINA
An action which is performed with detachment as an
offering is called yajina. There are four types of yagina or
offerings: service to animals and plants (bhu'ta), to other
humans (nr), offering respect to one's parents and ancestors
(pitr) and offering oneself to the Supreme (a'dhya'tma).
An important difference between human beings and
animals is that animals kill and eat weaker animals, whereas
humans have a 'noble desire to protect and help the weak.
Bhdgavad dharma stands on this aspect of service (seva).
Justice is based on this principle that the strong must pro-
tect the weak. This is the glory of human civilization.
As the most developed and powerful species on the
planet, we are in the position of the eldest and most educated
3
30 THE SIXTEEN POINTS
child in the family of all creatures. Therefore, we have a
responsibility and duty to help and preserve the lower
species. This is the spirit of Neo-Humanism.
Bhu'ta means created world. It is our responsibility to
preserve the remaining forests as much as possible. Global
deforestation has caused the exinction of many species of
animals and plants. It also causes the process of desertifica-
tion, decreasing rainfall and gradually making the planet
uninhabitable for all.
Every species of creature and plant has existential value
and as such must not be allowed to become extinct. Ba'ba'
once explained that even the premature death of an ant will
cause imbalance in the universe. The unnecessary killing
and hunting of animals should be discouraged.
Bhu'ta yajina includes planting trees and working to
protect the natural environment. The inanimate world must
also be cared for, such as the water, earth and air—their
condition determines the quality of life of all creatures.
Inanimate objects also have the potential for life within
them according to the theory of Bruhmacakra, the "Cycle
of Creation".
Bhu'ta yajina also includes the daily habit of watering
plants and feeding animals. By including this service in
one's daily routine, one develops a sense of humility and an
inner appreciation of our responsibility and duty towards
living and non-living entities.
NR YAJINA
There are four types of service that can be done for
other people. The first one is called shu'drocita scva, which
means giving one's physical labour, such as caring for the
sick or elderly.
THE SIXTEEN POINTS 31
The second type is vaeshyocita seva, which means to give
a needy person the minimum necessities of life, such as food,
clothing and shelter, either in cash or in kind. Until society
assumes the responsibility of aiding every poor person and
beggar, it is the duty of each individual to serve the needy.
However, as is written in the book, Carya'carya': Part 1, it
is better to give food itself rather than money to a needy
person in order to prevent the misutilization of cash dona-
tions.
The third type of service is ks attriyocita seva, in which
one demonstrates courage to save the lives of others. Thh
would include fire rescue, lifesaving in swimming areas and
fighting thieves and attackers. It requires physical strength
and training and the development of fearlessness.
Viprocita seva is the last type of service. This is real
education, guiding and advising people to follow the path of
morality and spirituality. The Supreme Command (the 13th
Point) lays great emphasis on viprocita seva, declaring that
It is the bounden duty of every A'nanda Ma'rgii to lead
others along the path of righteousness.
PITR YAJINA
Service to one's parents, ancestors, and sages and scien-
tists of the past is based upon a recognition of our lifelong
debt to those who gave us life and care and education in our
tender childhood. According to the book, Carya'carya
Part II, you have an irredeemable debt to your father and
mother.
Respect and remembrance is also symbolized in the
daily recitation of the bath mantra, explained in the 6th
Point.
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
naturally accompanied by the preceptor who leads to the
destination. The preceptor always helps and supports those
holding steadfast to the ideology.
The more faith that a person has in the preceptor and
ideology, the greater will be his or her success. Without
unwavering faith in the preceptor and ideology, one will
meet failure in ideological struggles, whether this fight takes
place in the fields of social reformation, economic regenera-
tion or philosophical debate.
Once I was accompanying a five year old child when
we became caught in the midst of a surging crowd. The
child clenched my body very tightly to avoid getting sepa-
rated and lost in that huge crowd. I still remember that
child and admire his natural proclivity. In the same way
we must grip the preceptor tightly as we live our lives in
the motley crowd of this world.
A proper ideology must be based on both a spiritual
and a social philosophy. Both have an inalienable relation-
ship with the way of life that is prescribed by the preceptor.
Those people who follow only a social philosophy inevitably
become materialistic, unable to achieve a personal trans-
formation and overcome their natural selfish tendencies. On
the other hand, those who follow only a spiritual philo-
sophy, rejecting the need to change society and provide for
the material needs of everyone, have likewise failed, for
they refuse to recognise their inherent responsibility towards
the society that maintains them. Worship of God is impos-
sible for those with a hungry stomach.
Any work, big or small, can be performed successfully
if one has enthusiasm and inspiration. Zeal can work
wonders, for it stirs interest which enables one to accom-
plish the greatest of tasks. In fact, enthusiasm intertwined
with interest is life itself. Where there is spirit there is life,
and were there is life there is vibration and movement. The
THE SIXTEEN POINTS 37
more the pulsation of life, the greater is the expression.
Music, dance, art, literature and science are but the various
channels of expressions that are popularly known as culture.
When these expressions are refined, it is called civilization.
The rudimentary cause of these expressions is the enthusiasm
and zeal inherited by the followers of a preceptor and ideo-
logy.
A preceptor can be compared with the summit of a
snow-covered mountain, and the ideology is the perennial
river that is fed by its melted snow. Those who sail their
boat in this river are sure to eventually reach God, like the
sea. The preceptor's sacrifices, penances, and love elevate
his followers and cause him to be adored and worshipped
for ages.
In different ages the Supreme Being has manifested
Himself in different forms with different names in various
places. His advent is required to promote the welfare of
humanity that suffers under tyrants and exploiters. He
comes to teach and lead the people by His exalted personal
conduct. Spiritual aspirants recognize Him and follow in
His footsteps, obeying His directions and earnestly trying
to fulfil His mission's goals.
Thus society is polarised into the community of His
followers and those with vested interests who fight to retain
their' power and privilege. In the ensuing struggles, righte-
ousness inevitably defeats the evil forces, establishing
dharma in the society.
However, as time passes, the ideology that each pre-
ceptor has propounded according to the need of the situa-
tion eventually outlives its utility. Its ancient laws are no
longer appropriate for a radically changed world. Selfish
exploiters have managed to manipulate old precepts to suit
their own purposes, while demanding blind obedience to
prevent reform or revolution.
38 THE SIXTEEN POINTS
Once the world was segregated due to the barriers of
oceans, mountains, deserts and forests, but now modern
transportation and communication link every part of the
planet together. Modern science now demands a new ideo-
logy that is both universal in nature and based on scientific;
logic and reasoning. The suffering humanity also requires
a new preceptor to lead them in the creation of a new
global social order based on universal justice and peace
that promotes the physical, mental and spiritual advance-
ment of everyone.
Yet what preceptor can possibly be so perfect that he
might be accepted by all? And what sublime ideology can
such a preceptor possibly offer that will solve all the crises
that cause our planet to teeter on the brink of total annihi-
lation?
In A'nanda Su'tram it is said: Brahmaeva gururekak
na'parah. This means that God alone is the Guru. Only
He can direct every individual entity towards their libera-
tion. No one else can guide everyone from darkness to?
light.
In normal circumstances, spiritual teachers (A'ca'ryas}
guide society. When there is injustice, they struggle to
radically transform the social order and restore peace. How-.
ever in times of great transition, when one era is ending,,
the crisis becomes so complex and the exploiters so powerful
and cunning that no one, however wise, is capable of
solving the crisis. At that time Parama Pums'a uses the
iive fundamental factors, taking human form to lead the
human society to a new age.
The Sadguru must be available to all who sincerely
seek Him. Another su'tra promises: Muktya'ka'unks'aya
Sadguru pra'ptih—"whenever a person sincerely desires
liberation, the Guru will appear."
THE SIXTEEN POINTS 39
He will lead us to eternal victory, making our life joy-
ous and worthwhile. Defeat is impossible as long as we
hold hightly to the Supreme Preceptor. So, it has been said::
Yota Dharmah Tato Is'ah
Yato 1st'ah Tato Jayah.
"Where there is dharma, there is the Preceptor, and where:
there is the Preceptor, there is victory."
Now let us see whether the attributes of the Sadguru
Preceptor apply to Shrii Shrii A'nandamu'rtiji and His Ideo-
logy, A'nanda Ma'rga.
Since His earliest childhood, He has set an example of
the strictest self-discipline in spiritual practices. He has
repeatedly demonstrated His ability to bestow the highest
spiritual experiences including every type of sama'dhi on
His followers. He makes constant, uncompromising efforts
to instruct, inspire and lovingly correct His followers.
The spiritual cult of sddhand that Shrii Shrii A'nanda-
mu'rtiji introduced is completely systematic and scientific,,
universally appealing to educated individuals of every race
and culture and religious background. Requiring from the
outset a strict observance of morality, He has attracted those-
people who long to be good and offered them the practices
and guidance to achieve the required strength to changer
themselves. By continually creating more and more men
and women of integrity and character, He has attracted
virtuous and openminded people everywhere.
On January 9, 1955 He founded the socio-spiritual orga-
nisation A'nanda Ma'rga Praca'raka Samgha ("The Associa-
tion for the Propagation of the Ideals of A'nanda Ma'rga").
He launched this value-oriented movement to create a re-
naissance in the human society.
In order to develop humanity to its highest potential
Ba'ba' also introduced radically new ideas in the field of
education. He has emphasized the evolution of divine
40 THE SIXTEEN POINTS
potentials from the youngest kindergarten students to the
college level. In order to impart discipline, morality and
a universal outlook, A'nanda Ma'rga appoints only teachers
who are spiritual aspirants with character and integrity.
Following this system, thousands of A'nanda Marga schools
are successfully educating children to become ideal men
and women.
Ba'ba' has inspired his followers with ever-increasing
enthusiasm and zeal. Rather than attracting individuals
with promises of material gain, He offers only spiritual
progress and bliss, inspiring his followers to make ever-
greater sacrifices in the selfless service of humanity. By
directing His followers to volunteer their time and donate
as much as they can to relief work for the poorest people
and the victims of natural and man-made calamities, He
is uniting people of every class and social community, re-
moving the narrow sentiments of caste, creed, regionalism,
racism, sexism, linguism, etc. Those who listen to
A'nanda Ma'rgiis hear the constant message that we are all
children of the same Supreme Father and all members of
the same family.
All His talks and writings have been clear and un-
ambiguous and consistent, creating a unified theory based
on universal principles of both spiritual and social philo-
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 41
endeavour. To prevent exploitation, He has also intro-
duced simple and yet spiritual systems of marriage, funeral
and other festivals and ceremonies, so that no person ever
need go into debt to arrange them.
This movement for social reform has encountered tre-
mendous opposition and persecution since the very beginn-
ing of A'nanda Ma'rga. Corrupt officials, exploiters and
fanatic followers of dogma have maligned, assaulted and
falsely imprisoned Shrii Shrii Anandamurtiji as well as His
followers. Finally the entire organisation was banned by
the Central Government of India from 1975 to 1977. Yet
in every instance, Shrii Shrii A'nandamu'rtiji and A'nanda
Ma'rga have. triumphed, eventually winning every one of
the hundreds of false legal cases brought against it.
As the struggle continues, the gradual polarization of
society is taking place between the righteous moralists up-
holding dhdnna and the selfish immoralists. By introduc-
ing all six spokes of the social cycle in His Mission (see
the chapter, "The Significance of the Sixteen Points"), Shrii
Shrii A'nandamu'rtiji is clearly establishing one world society
to benefit all of humanity, based on universal justice and
spiritual values. Thus it can be seen that Shrii A'nanda-
mur'rtiji fulfils all the requirements of the Supreme Preceptor
and A'nanda Ma'rga is the sublime Ideology.

THE TWELVTH: CODE OF CONDUCT
THE SOCIAL NORMS
(1) You should offer thanks to someone from whom you
are taking service (by saying "thank you").
s(2) You should promptly reply to someone's Namask'r
in a similar way.
(3) One should receive or offer something with the following
mu'dra: extend the right hand, touching the right
elbow with the left hand.
(4)One should stand up if any respectable elder comes
before you.
(5)While yawning, cover your mouth and at the same
time make a snapping sound with your fingers.
(6)While talking, always use respective words about
someone who is absent.
(7)Before you sneeze, cover your mouth with handker
chief or hand.
(8) After cleaning the nasal duct, wash your hands. When
distributing food if you sneeze or cough, wash your
hands immediately.
'(9) After passing stool and using water, wash your hands
with soap, rubbing the soap in the right hand first
and then cleaning the left hand with the right.
(10)Before you come up to people who are talking, seek
their permission.
(11)You should not engage in private talk (organizational)
in a train, bus or other public transportation.
(12)Do not take another's article without his or her prior
consent.
(13)Do not use anything that belongs to someone else.
(14)While talking, do not hit anyone with your harsh or
pinching words. Say what you want to say indirectly.
THE SIXTEEN POINTS 43
(15) Do not indulge yourself in criticising others' faults
and defects. (16) When you are going to meet with
office personnel,
you should seek prior permission, or send your identity
card, or get verbal permission. (17) You should refrain
from reading the personal letters
of others. (18) While in conversation, give scope to
others to express
their views. (19) When you are listening to
someone, make a mild
sound now and then to indicate that you are listening
attentively. (20) When speaking to someone, do not
turn your eyes or
face elsewhere.
(21)Do not sit in a Zammdari posture and dance your feet
in a silly manner.
(22)If someone you are going to speak with is writing at
that time, do not look at his or her writing paper.
(23)Do not put your fingers in and out of your mouth and
never cut your fingernails with your teeth.
(24)At the time of conversation, if you fail to understand
something, humbly say, "Excuse me, please."
(25) When someone is enquiring about your health and
welfare, you should offer cordial thanks to him or her.
(26)Say "Good morning," "Good evening" and "Good
night" according to the phases of the day.
(27)One should not go to another's house or call after
9 P.M.
(28)If you must convey something negative to someone,
you should use the words "Excuse me" and then start
your talk.
(29) Before you take a meal, you should wash your hands
and feet.
44 THE SIXTEEN POINTS
(30)If you want to take honey, you should take it with
water.
(31)Do not talk standing before someone who is eating.
(32)Do not sneeze or cough when you are at the dining
table.
(33)Do not offer a food dish to anyone with your left hand-
(34)Do not take a bath or shower, or drink water, from a
standing position.
(35)Do not pass urine or stool from a standing position.
(36)When your left nostril (ida' na'd'ii) is active, you
should take liquid food and take solid food when
the right nostril (piungala') is predominant.
(37)When your iddnddii is working predominantly, you
should utilize the time for your sa'dhana'.
(38)You should offer a drinking glass touching only its
lower portion.
(39)When you are serving drinking water to someone, first
wash the glass, then fill it with water.
(40)If you are profusely sweating, at the time of taking
food, you should remove the sweat with your handker
chief.
FIFTEEN SHIILAS
(1)Forgiveness
(2)Magnanimity of mind
(3)Perpetual restraint of behaviour and temper
(4)Readiness to sacrifice everything of the individual life
for the Ideology
(5) All round self-restraint
(6)Sweet and smiling behaviour
(7)Moral courage
(8)Setting an example by individual conduct before ask
ing anybody to do the same
THE SIXTEEN POINTS 45
(9) Keeping oneself aloof from criticising others, con-
demning others, mudslinging and all sorts of
groupism.
(10)Strict adherence to the principles of Yama and Niyama.
(11)Due to carelessness, if any mistake is committed un
knowingly or unconsciously, one must admit it imme
diately and ask for punishment.
(12)Even while dealing with a person of inimical nature,
one must keep oneself free from hatred, anger and
vanity.
(13)One should keep oneself aloof from talkativeness.
(14)Obedience to a structural code of discipline
(15)Sense of responsibility
It should be noted that one should not forgive another
if their misbehaviour is habituated—instead they should
correct themselves first. In the same way, you may for-
give what another has done to you, but not what has been
done to someone else. Instead social justice must be won
first.
Ba'ba' also clarified the second shiila. Suppose that
someone has presented both you and another person with
a handkerchief. If the other person received the one of a
slightly better quality, magnanimity of mind would pres-
cribe you to not feel jealous, but rather to feel glad that
your companion received a better gift You feel happy at
the success of others.
YAMA AND NIYAMA
In today's modern, complex world, many people have
stopped following morality because the dogmatic "do's and
don't's" they learned were irrational or impractical. Yet
Shrii Shrii A'nandamurtiji has given clear and simple ex-
planations of yoga's ten moral principles so that they can
46 THE SIXTEEN POINTS
be followed by both family people as well as monks and
nuns. These universal principles are dynamic guidelines
that clearly help the follower to know what should be done
in every situation.
The first five principles, called yama, teach one self-
control. Sam'yama in Sam'skrta means to regulate.
AHIM'SA'
Manova'kka'yaeh sarvabhu' ta''namapiid'anamahimsd'.
Ahim'sa' means not to intentionally inflect pain or hurt
on anyone by thought, word or action. Yet him'sa" does
not simply mean violence or the use of force. For there
are times when a moralist must apply force with a good
intention.
Human enemies are termed a'tata'yii in Sam'skrta and
five inimical actions qualify for that term.
Ks'etraddrapaha'riica shastradha'riidhana'pahdh
Agnidagaradashcaeva sdete hya'tata'yinah.
Anyone who attempts to take away another's property, who
tries to abduct the wife of another, who threatens murder
with a weapon, who burns another's house or attempts to
poison them is a human enemy. Thus to use physical force
to fight an invading army trying to occupy another country
is not against the principle of ahim'sa. One should not
passively submit to injustice or violence done to oneself or
others.
In the two most famous Indian epics, The Ra'ma'yan'a
and The Maha'bha'rata, dharma compells the moralists to
wage war against the human enemies who have violated
society in these ways. To fight against an aggressor is
therefore valourous, while to submit is cowardice.
THE SIXTEEN POINTS 47
Similarly, it is not against ahim'sa' for a parent
So punish a child in order to teach and correct. In the
same way, any action taken against a wrongdoer with a
itrue spirit of rectification is not him'sa, though it may
:seem harsh.
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
though to eat meat in order to survive, as sacrificing a less
developed life form to maintain a higher species is not
against ahim'sa.
SATYA
Parahitdrtham' Va'unmanaso Yatha'rthatvam' Satyam. Satya
implies the action of mind and right use of words Avith the
spirit of welfare. Literal truth, the statement of 'facts, is
defined as rta in Sam'skrta. Yet the spiritual aspirant should
not always practice rta, for sometimes truth :may violate
ahim'sa.
For example, suppose an innocent man is being fol-
ilowed by a criminal trying to harm him. If the terrified
man seeks refuge in your house, what should you do if
asked by the ruffian where his victim has gone? By telling
the truth, if there is a murder, would not you be indirectly
responsible? The correct interpretation of satya would be
to misguide the aggressor in order to save the refugee.
Practically, satya means relative truthfulness, but its
finality lies in Parama Brahma, the Supreme Entity. For
this reason, Brahma is referred to as the essence of Satya:
''Satyam Jindmanantam Brahma." As spiritual aspirants
try to reach ever closer to that desideratum of life, they
must use their rational mind to choose their thoughts, words
and actions for the good of humanity. This developing
sense of judgement is the spirit of satya.
 THE SIXTEEN POINTS 48
ASTEYA
Paradravya' paharan' otyago' steyam.
Asteya means not to take possession of what belongs
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
not only thieves, but also those who, with arms or
deceit,
try to deprive others of what is rightfully theirs.
(2)To mentally desire or plan such a theft is also
stealing, though fear of the law or the blame of others
pre
vented you from doing it.
(3)To deprive others of what is due them or to avoid
paying what you owe is also stealing. For
example, to
travel by train without buying a ticket is against
asteya.
(4)To mentally desire or plan to deprive others.
BRAHMACARYA
Brahme vicarn'am' Brahmacaryam.
Brahmacarya means to remain attached to Brahma, the
Supreme Consciousness. To do this one must look upon all
people and external objects as different expressions of
Brahma. By this ideation, even though the mind wanders
from one object to another throughout the day, it does not
forget Brahma, because the Cosmic Being is felt in each
object.
The continual effort to do this is called Brahmacarya
Sa'dhana'. It converts one's attraction for crude objects
(preya) into the attraction for the ultimate reality (shreya);
and it converts one's passion or desire for others (ka'ma)
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.
THE SIXTEEN POINTS 49
It dispells angry and hateful feelings that motivate Him'sd.
Brahmacarya does not mean the practice of celebacy as it
is sometimes misinterpreted in India.
APARIGRAHA
Deharaks'a'tiriktabhogasddhana'svika'roparigraha.
Aparigraha means the non-indulgence in the enjoyment
of those amenities and comforts of life that are superfluous
to the preservation of life.
Excessive overaccumulation is the main cause of quar-
rels, fights and wars in the world. The economic system
of capitalism allows the unlimited concentration of wealth
MI the hands of a few. Because the physical resources of
the planet are finite, the poor people of the world are suffer-
ing immense hardship and consequently feel intensely
jealous.
The minimum needs of different people vary accord-
ing to their circumstances. A society based on PROUT,
P.R. Sarkar's Socio-economic theory, will set certain
limits on income levels, private property and bank accounts
according to the number of dependants o'ne is responsible
for, yet society's standard of living will continually rise as
science is able to achieve more efficient utilization of the
earth's resources to benefit humanity. Yet even in such an
ideal society, the voracious person may overeat and suffer
from obesity, while one who is found of luxuries may over-
spend and incur debt.
Aparigraha is the personal effort to control one's ten-
dency for greed and attachment. It is the objective control
over the enjoyment of material objects, while Brahmacarya
Is the subjective control.
The preceding five principles of Yama are social in
mature, guiding the individual in his or her relationships
50 THE SIXTEEN POINTS
with others. The following five principles of Niyama are
more personal in nature.
SHAOCA
Shaocantu dividham' proktam'
Ba'hya'ma'bhyantaran tatha'
Mrjjala'bhya'm smrtam'ba'hyam'
Manahshudhistatha'ntram.
Shacca means external cleanliness and internal mental
purity. The former has already been explained as sarva't-
maka shaoca of the 9th Point.
A clean environment can become dirty very quickly,
such as when a dust storm comes. However a pure mind'
can become polluted by selfish complexes and passions even
more quickly. And the mind is much harder and takes
longer to clean than a physical room. Whereas there is no
harm in getting physically dirty while working or cleaning
because external dirt washes off the body immediately, mental
impurities harm one's mental progress and should be-
voided at all costs.
Selfishness can only be overcome by adopting the oppo-
site tendency, the habit of charity and generosity with a-
universal outlook. Those who are very angry or egoistic-
should inclucate in themselves the habit of being polite to
everyone. The desire for fame and attention should be-
overcome by developing a desire to serve others with no
intention of gaining anything in return.
SANTOS'A
Santos'a means the state of mental ease and content-
ment. This is impossible to achieve as long as a person-
continues to run after objects of enjoyment. Such pleasures
THE SIXTEEN POINTS 51
are very short-lived, and even very rich people suffer con-
stant unhappiness due to their unending desires.
A spiritual aspirant should be content with the salary
earned by honest work. To achieve this one must be en-
gaged in a special type of mental effort to remain aloof from
allurements.
Observing santos'a allows one to naturally practice
asteya and aparigraha as a result.
This does not mean that another should exploit or take
advantage of your simplicity. You will have to struggle for
your rights in such a situation until justice is won. But
don't waste your physical or mental energy out of excessive
greed.
TAPAH
To sacrifice or undergo penance in service of others is
known as tapah. Undergoing hardship in order to ease
the suffering of others, aiding the needy and relieving their
sorrow purifies the mind of the spiritual aspirant if there
is no thought of personal gain.
The physical labour of shudrocita seva, explained in
the 9th Point, makes one humble and selfless and teaches
to respect all classes of people. Those who are afraid of
physical labour or who hate menial labourers (shudras) can
never follow tapah.
A rich man may give a donation to charity in order
to overcome his greediness as prescribed in shaoca, but he has
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
the mental satisfaction that comes from serving the Supreme
in the form of His children. This sacrificing spirit is ex-
pressed in A'nanda Ma'rga's slogan, "Service to humanity
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 THIRTEENTH POINT:
THE SUPREME COMMAND
"Those who perform sa'dhana' twice a day regularly,
the thought of Parama Purus'a will certainly arise in their
minds at the time of death; their liberation is a sure gua-
rantee. Therefore every A'nanda Ma'rgii will have to per-
form sddhand twice a day invariably. Verily is this the
command of the Lord. Without yama and niyama,
sa'dhand is an impossibility. Hence the Lord's Command
is also to follow, yama and niyama. Disobedience to this
command is nothing but to throw oneself into the tortures
of animal life for crores of years. That no one should un-
dergo torments such as these, that everyone should be-
enabled to enjoy the eternal blessings under the loving
shelter of the Lord, it is the bounden duty of every A'nanda
Ma'rgii to endeavour to bring all to the path of bliss. Verily
is this a part and parcel of sa'dhana' to lead others along
the path or righteousness."
Shrii Shrii Anandamurtijii
The Preceptor's words are divine injunctions, called
apta vda'ya. Unlike the words of other wise A'ca'ryas, the
Preceptor's guidance can be recognized to be free from the
imperfections of relativity. His words retain their validity
for eternity. For this reason, His order to humanity is
called the Supreme Command. It should be followed
always, everywhere, as it encompasses our bha'gavad dharma
It is recognized by many that one's last words and es-
pecially one's thoughts before dying are very significant.
According to the science of tantra, if a person can ideate-
on the Supreme at the moment of death, he or she will
achieve liberation by merging into that Supreme Conscious-
THE SIXTEEN POINTS 55
ness. Yet we are well aware of how difficult it is to control
our mind from wandering during the course of each day,.
So how can we hope to think of Him if death overtakes us.
suddenly?
Our regular practice of sa'dhana' by our conscious mind
establishes the vibration of our Is't'a mantra in our deeper
subconscious mind. Gradually, this internal ideation be
comes constant.
Much more powerful than that, though, is the Precep-
tor who can bestow liberation to anyone at any time. The
Supreme Command is in effect His promise, His "sure gua-
rantee" that He will grant liberation to us if we fulfil our daily
sadhana.
It is often said that our "actions speak louder tha'n
words." We must live according to the moral guidelines
of yama and niyama. Shrii Shrii A'nandamu'rtiji does not
tolerate any kind of hypocricy in this regard.
Those who have started to follow the path of spiritua-
lity realize how dangerous is the material world around us.
This risk of becoming crude, selfish and degraded, called
avidya' maya, is very real according to the theory of Brah-
macakra, the "Cycle of Creation." Just as our physical
human body is the result of millions of years of evolution
from less developed species. So our individual mind has
also evolved through countless previous lifetimes. As a result
of this, the tendency to follow svabhavik (animal) dharma—
eating, sleeping, having sex and experiencing fear—is very
strong and well known to us, while the spiritual path of
bhagavad dharma—spiritual practice—is relatively new.
Negative pratisaincara or reverse evolution takes place
when a human being uses his or her free will to continually
ideate on selfish, crude desires. According to the law of
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
object that most closely matches his or her sam'ska'ras.
To help others avoid such a tragic result, and to allow
them "to enjoy the eternal blessedness under the loving
shelter of the Lord," each spiritual aspirant should strive
to also explain universal spirituality to others and invite
them to learn and follow it. This is called Dharma Pracar,
to propagate the path of righteousness to others. Every-
one, whether educated or illiterate, has the capacity and the
duty to introduce spirituality to others.
THE FOURTEENTH POINT:
DHARMACAKRA
Collective meditation (Iishvara Pran'idha'na) is called
Dharmacakra, which literally means the circle or congrega-
tion of the followers of Bha'gavad Dharma. All spiritual
aspirants should gather at a fixed time once a week. The
men should sit on one side of the room and the. women on
the other. All should sit on the floor.
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 SIXTEENTH POINT: C.S.D.K.
C—THE CONDUCT RULES
The conduct rules, which make up the 12th Point, are
again repeated in the first part of the 16th Point in order
to give them the tremendous emphasis they deserve. Let
us examine their inner spirit and inter-relationship.
The real recognition that people achieve in their lives
comes from their actions. Some persons excel in speak -
ing, but discourses about principles mean very little to lis-
teners if the words are not backed up by personal example.
No one is another's friend or enemy by nature alone—
it is by behaviour that one is judged and treated by others.
Truthful, kind and humble actions have a beautiful effect
on others and usually win a reciprocal response from others.
Ideal behaviour is the result of practicing Yama,
Niyama, the Fifteen Shiilas and the Social Norms. Yet it
is impossible to follow these if one does not remember them.
So the first step is to memorize these principles—there is
no intellectual shortcut to this practical path to become an
ideal person.
Immorality in public life is today fostering a political
crisis in every land. Disobedience to the principles of
Yama and Niyama disqualifies a person to be entrusted with
any social responsibility. Such disqualified people, removed
from their positions, can volunteer to help the mission
through selfless service, but they cannot again be trusted
with any responsible assignment for a very long time.
It is impossible to propagate the noble ideals of
A'nanda Ma'rga if one does not practice them. People
observe your conduct before taking an interest in your phi-
THE SIXTEEN POINTS 65
losophy of life. Therefore you have a great responsibility,
to set a good example. Toda y there is no shortage of
preachers, but there is a glaring lack of people who sin,
cerely follow noble precepts.
Society demands an even higher standard of conduct,.,
from monks and nuns. Common people usually have no ?
knowledge of the background of a particular Dada or Didi,
—it is sufficient that they know he or she is an A'nanda
Ma'rga A'ca'rya, for they have come to expect prudent and
well-meaning behaviour from them. For this reason there
are many additional rules that Wholetimers must remember
and strictly follow—the total rules for them is 111.
The inner strength of an organization can correctly be
measured only by the discipline shown by its followers
More discipline results in a greater structural solidarity.
Discipline has to be voluntary, originating from an inner
urge, for external pressure cannot compel people to follow
certain rules for long.
Ultimately, great discipline comes out of sense of devo-
tion. Actions performed out of this inner love are called
yajina, an offering. Such a life represents bha'gavad dharma
S—SEMINAR
More and more books of A'nanda Ma'rga philosophy
written by the Preceptor, are being published each year.
However, as these books contain the highest spiritual truths,
as well as social precepts never before seen, their subject:
matter is the most difficult to understand. Reading and self-
study is therefore difficult and does not answer all one's
questions and doubts.
For this reason A'nanda Ma'rga organizes regular semi-
nars and retreats in each area. Knowledgable teachers give
lectures on the latest philosophy topics, followed by ques-
66

THE SIXTEEN POINTS THE SIXTEEN POINTS 67

tion and discussion periods. It is a precious opportunity

to gain a much deeper understanding of the sublime
Ideology.
A'nanda Ma'rga philosophy is still being created daily
by Shrii Shrii A'nandamurtiji. He is a living Master, giv-
ing new details, expanding the basic concepts and introduc-
ing new theories and principles. Yet very few commen-
taries have yet been published to clarify and elucidate these
topics. Therefore, every participant is guaranteed to gain
new knowledge from each seminar attended.
The seminar is held for a period of two or more days.
It is very important that we make every effort and sacrifice
necessary to attend for the full length of time, and that we
also bring as many other spiritual aspirants with us as we
can. A daily routine of spiritual practice is followed by
all from early morning until night. Thus the seminar is
a wonderful opportunity to experience following all the
Sixteen Points collectively—it helps to establish those who
have not yet become strict in each point.
Books, magazines and newsletters are available for
sale at seminars so that each participant may take home
the latest works for their regular study. Some new Prabha't
Sam'giita songs are also taught at each seminars and the
inner meaning of the songs is explained. Nearly 5000
of these unique spiritual and social songs have been com-
posed by Ba'ba' since He first began this musical work
in 1982. These songs bring the mind in tune with the
higher spiritual world. Each one is full of optimism and
hope. Their rythmic quality and simple, sweet language
touch the heart and invariably raise the spirits of the singer.
Learning a few and singing them regularly helps one's
sa'dhana' immensely.
In addition, the collective meditation performed by all
the participants creates, a spiritually charged vibration that
Intoxicates and benefits everyone. Attending seminars is
therefore a very practical technique to improve one's
sa'dhana'.
Each seminar offers the opportunity to meet other
spiritual aspirants and renew old friendships. It is a chance
to know them well, for only by working together in a
collective activity can we truly learn another's qualities and
virtues. We can also realize their personal difficulties at
such times, thus avoiding misunderstandings. This is why
those who are inactive can never understand the practical
hardships and problems faced by those who are truly dedi-
cated to the service of humanity. At seminars we come
.to know others deeply and thereafter become lifelong friends.
At the conclusion of the seminar the participants are
given certain duties to do. Those who have attended and
learned the subjects are assigned to organize seminars in
their local areas. How can we teach and inspire others
unless we are well acquainted with the latest subjects of
our Ideology? In the discussions held at seminars, we hear
how many questions are answered. This develops our self-
confidence, giving us the capacity to explain and teach these
subjects to others.
Regular attendance at seminars also demonstrates to the
organization our sense of responsibility and trustworthiness.
We should not wait to be informed and invited to attend,
but rather we should take the trouble to make persistent
inquiries from the organization's offices to promptly get this
information and then tell others.
At every seminar, the subtle presence of the Preceptor
can be felt and enjoyed. He personally has given this pro-
gramme to introduce His philosophy and inspire all His
followers. However small the attendance may be, His.
subtle presence is guaranteed and should not be missed.
68 THE SIXTEEN POINTS
D—DUTY
The only value of acquiring knowledge of A'nanda
Ma'rga"s philosophy and Ideology lies in materializing that
knowledge in action. Otherwise mere knowledge creates
ego and vanity. To overcome this tendency and to remove
lethargy, we must vigorously engage ourselves in Ideologi-
cal activities, in serving humanity.
All sa'dhakas should accept some duties for the mission
of serving our universal family, no matter how busy we
may be with our occupation and individual family. The
Preceptor supplies us with an unending flow of energy and
strength the moment we wake up to our duty and respon-
sibility. If we constantly use madhu vidya', then our body
will feel asthough it is working automatically, and we
can avoid dangerous accidents. We often feel the presence
of an invisible power working with us and lessening our
burden. This omnipresent power helps us according to the
changing situation.
By devoting ourselves to the welfare of the entire
humanity, we are compelled to constantly keep our eyes
fixed on our philosophy to guide us in doing the right thing.
Each week we should report to the proper organizational
authority on the work done—at Chat time we can also seek
advice on questions that may arise.
Paradoxically, the more we perform our duty for the
welfare of humanity, the faster is our progress towards our
own realization and self-liberation. We can only cut our
bondages of selfish desires by purifying our motor organs
in the selfless service of humanity. On that journey, we
experience marvelous adventures and witness the secrets of
the universe unfold to us. We come in contact with all
kinds of people who extend to us their knowledge and assis-
tance.
THE SIXTEEN POINTS
These spiritual experiences in the field of action cement
our faith in the Supreme Consciousness and help us to
realize Him. Entering the battlefield of life with firm deter-
mination guarantees us the achievement of genuine spiritual
realisation.
K—KIIRTAN
Kiirtan is a spiritual dance performed while singing,
the universal Sam'skrta' mantra, Baba Nam Kevalam.
Baba means "Most Beloved". The Supreme Father is the-
most loving Entity in the universe, hence He is addressed
as Ba'ba' by His loving children. Na'm means name or
vibration. Kevalam means only or everything. Therefore the
the mantra means, "Only the loving vibration of the Sup-
reme Father."
Because this devotional mantra has such a powerful,
vibration, no other words should be sung during kiirtan.
The singing must never stop, either, until the alloted time
is over. The mantra can be sung to any melody, though,
and changing tunes occasionally adds charm and sweetness
to the kiirtan.
The Lalit dance is done by alternately touching the big.
toe of each foot behind the other ankle while slightly
bending the knees. This stimulates the nerve that runs
from the big toe to the sahasra'ra cakra at the crown of the
of the head. It also loosens the legs so that one can sit
comfortably for a longer time in meditation.
The hands are brought together over the heart in the
Namaskar mudra, then they are raised skyward with the
palms upwards. The elbows should remain higher than the
shoulders. This childlike mudra symbolizes self-surrender,,
suggesting that one is reaching out to receive the Lord's love~
When the arms become tired, they can be brought back
down together in front of the heart in Namaskar.
70
THE SIXTEEN POINTS
Kiirtan is for everyone. Anyone can learn it easily and
join. The Bdbd Na'm Kevalam mantra has been empow-
ered and energized by Shrii Shrii A'nandamurtiji. It is
so simple that people of any regon and language can easily
learn it. It is so devotionally charged that groups of illite-
rate people as well as highly educated intellectuals expe-
rience sweet waves of bliss while dancing and singing
kiirtan. In the neighbourhoods where A'nanda Ma'rga has
schools or jagrtis—in Africa, Asia, South America and else-
where—the nearby children happily come running and
shouting this mantra whenever they see the saffron uniform
of a Wholetime.
When one gains knowledge, unfortunately there is a
tendency to become lazy and vain. Even performing ser-
vice work increases the ego. Kiirtan, though, makes one
humble and devoted while singing in an unceasing flow of
spiritual fervour. Therefore everyone must dance kiirtan
each day in order to overcome the ego.
Kiirtan elevates the mind. One should dance alone
for 15-20 minutes before individual sa'dhana' so that one
can get absorbed in the devotional flow and enjoy the divine
sweetness. In order to channelize that elevation, medita-
tion should always be practiced after dancing kiirtan. It
helps sa'dhana' immensely.
The dance was first invented by Parvati, the wife of
Shiva, seven thousand years ago, but it was made popular
by Caetanya Maha'prabhu of Bengal launched a devotional
movement of kiirtan that vibrated the entire eastern regioa
of India about 500 years ago.
This spiritual dance is a perennial source of intoxicat-
ing bliss, releasing fountains of joy in one's heart. It over-
comes worries, anxieties and psychic clash so effective that
however tremendous the clash one may feel, those negative
THE SIXTEEN POINTS 71
feelings will have to leave the mind if kiirtan is sung for
a long time, such as an hour.
Kiirtan is a general panacea for all physical and psychic
ailments and it increases longevity—for by elevating one's
consciousness, physical and mental impurities are removed.
At the same time, as it is a dance of surrender, it attracts
Cosmic Grace. This is why kiirtan also wards off impend-
ealamities.
Whereas the Supreme Father is most dear to us, we
are equally beloved to Him. When we sing Baba Na'm
Kevalam, He also ideates that we are Baba, the most be-
loved to Him. This is why Kiitan attracts the spiritual
nucleus of the universe, so that sincere participants invari-
ably feel His invisible blissful presence.
It is very beneficial to sometimes organize and parti-
cipate in akhanda ("endless") kiirtan. This is performed by
a group of people without interruption for one or more
prahars, each of which is equal to three hours—so it can be
organized for 3, 6, 12 or 24 hours or even longer. How-
ever such a large program requires systematic planning and
sincere efforts by the organizers.
During akhanda kiirtan, the participants dance in a
counter-clockwise direction around a mandap, a cloth-cove-
red table on which symbols of the pratik and photographs
of the Preceptor (pratikrti) are placed facing all four direc-
tions. The mandap can be attractively decorated with gar-
lands, flowers, plants or paper decorations. Incense can be
burned to create a sweet fragrance. The organizers can in-
spire all the participants with devotional feeling by spend-
ing time to beautifully decorate the mandap and room, no
matter how simple the materials may be.
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
to come and grace the kiirtan with His vibrating presence.
This is immediately followed by kiirtan.
To blissfully enjoy such a kiirtan, there should be suffi-
cient number of participants that are carefully organized,
into different groups and assigned specific times, so that no
group need dance longer than one or two hours. The
leaders should continually change the tunes and the singers
so that the kiirtan tunes remain dynamic throughout the
long period and avoid becoming mechanical or monotonous.
It is better if there is a minimum of 3-5 participants in
each group.
Prasa'd is a sweet or delicacy that is prepared and
placed under the mandap as an oblation to the Lord. When
the kiirtan is over, dharmacakra is held and a spiritual dis-
course is given. Finally the prasa'd, which has been vibra-
ted by the kiirtan, is distributed to everyone.
Nagar kiirtan is performed in the streets through a
town, in the same way that Caetanya Mahaprabhu did irt
the past. Kiirtan samdvesh is performed by all groups at-
tending a Dharma Maha Cakra or similar large spiritual
gathering when they dance kiirtan from the train station or
bus stand to the assembly hall.
Another physico-psycho-spiritual dance is called
Tandava, which means "to jump vigorously". This dance
was invented by Shiva seven thousand years ago. It demands
great energy and stamina and increases masculinity—thus,
it is prescribed for men only. It should be practiced twice-a
day. It should also be performed for the public at all
spiritual gatherings.
Kaoshikii is a dance that benefits both men and women.
This was first taught by Shrii Shrii A'nandamu'rtiji to His
followers in 1979. It is an all round exercise benefiting
the body as well as the mind and is a cure for many
diseases. It should be performed twice a day by all spiri-
tual aspirants.
CONCLUSION
Every work of Ba'ba' is begun at the appropriate time.
He introduced the Sixteen Points in 1971. At that time,
a list of visitors was prepared every day and those persons
used to be present when He visited the Central Office.
Ba'ba' personally checked each Ma'rgii, whether or not he
or she was following the Sixteen Points correctly and faith-
fully. Ba'ba' used to point out mistakes and lapses to
the negligent sa'dhakas. During such a check-up, Ba'ba'
also prescribed specific a'sanas to these persons. Such
personal review with necessary directions evoked a keen
sense of responsibilty in all, and the reviewed ones showed
remarkable sincerity and honesty in the pursuit of strict
adherence to the Sixteen Points.
Ba'ba' knew that within a few months He would be
separated from the sa'dhakas for a long period. Therefore
He devised the ways and means to fasten them to their
1st'a (Preceptor) and A'darsha (Ideology). It was precisely
for this reason that He created the Sixteen Points in its pre-
sent form before His imprisonment. A sailor leaves his boat
only after casting the anchor near the bank; otherwise the
boat will drift away and be lost for good.
Similarly Ba'ba' went to jail after fastening the boat,
A'nanda Ma'rga, to the Sixteen Points ancher to forestall
its stray movement under the merciless blows of circum-
stancial factors. He elucidated these points to those who
visited Him; and in two successive Va'n'iis (spiritual mess-
ages), He repeatedly emphasized their inherent significance.
He said in His New Year's Day Va'riii in 1976:
"Be firm on Sixteen Points. Unite all the righteous
forces. All talk of the evil forces will be silenced."
 74 THE SIXTEEN POINTS 75
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.