Infant’s Ja’takarma
(The First Feeding of Solid Food and Naming of an Infant)
Ja’takarma: When an infant is aged six months (some time between six months and one year), at least five Gurubhra’ta’s will sit together some day and the infant will be laid before them.
Thereafter, the A’ca’rya (or, the oldest person present ii no A’ca’rva is available) will recite the following verse first, and all present will follow him:
Onm’ madhuva’ta’ rta’yate madhuks’arantu sindhavah
ma’dhvirn’ah santvos’adhi
Madhunaktamutas’aso madhumat pa’rthivam’ rajah
madhudyaorastu nah pita’
Madhuma’nno vanaspati madhuma’n astu su’ryo
ma’dhvirga’vo bhavantu nah
Onm’ madhuh Onm’ madhuh Onm’ madhuh.*
Meaning of the Mantra :
May the wind bring blessings with it ! May the ocean yield felicity ! Our herbs be blissful ! Day and night be sweet! May the dust particles be blissful! May the Devaloka and Pitrloka prove sweet ! May our plants be charming ! May the Sun shower felicity! May our animals (domestic) be blessed! Brahma Madhu, Brahma Madhu, Brahma Madhu.
* For the convenience of persons speaking different languages this Mantra will be recited in Sam’skrta only.
Having done this, they will speak in the mother tongue or in a language intelligible to all those present : “O gracious Brahma, may we unitedly be able to arrange for the upkeep treatment, and physical progress of this infant which has this day entered our society amidst us.”
Thereafter, everyone present will take one tumblerful of water (cool or lukewarm, in accordance with the season, and pour the same into a big vessel, and then recite again :
Onm’ madhuva’ta’ rta’yate madhuks’arantu sindhavah
ma’dhvirn’ah santvos’adhi
Madhunaktamutas’aso madhumat pa’rthivam’ rajah
madhudyaorastu nah pita’
Madhuma’nno vanaspati madhuma’n astu su’ryo
ma’dhvirga’vo bhavantu nah
Onm’ madhuh Onm’ madhuh Onm’ madhuh.
“O, merciful Lord : May we be able to provide adequate education for the mental development of this infant, who has entered our society amidst us this day.”
After that all the persons present will pour a tumblerful of water in the same manner and recite:
Onm’ madhuva’ta’ rta’yate madhuks’arantu sindhavah
ma’dhvirn’ah santvos’adhi
Madhunaktamutas’aso madhumat pa’rthivam’ rajah
madhudyaorastu nah pita’
Madhuma’nno vanaspati madhuma’n astu su’ryo
ma’dhvirga’vo bhavantu nah
Onm’ madhuh Onm’ madhuh Onm’ madhuh.
“O gracious Brahma, May we succeed in arranging for the spiritual progress through proper education of this infant who has entered our society amidst us this day.”
Then, in the aforesaid manner, again one tumblerful of water will be poured by each into the same big vessel and the following will be recited :
Onm’ madhuva’ta’ rta’yate madhuks’arantu sindhavah
ma’dhvirn’ah santvos’adhi
Madhunaktamutas’aso madhumat pa’rthivam’ rajah
madhudyaorastu nah pita’
Madhuma’nno vanaspati madhuma’n astu su’ryo
ma’dhvirga’vo bhavantu nah
Onm’ madhuh Onm’ madhuh Onm’ madhuh.
“O gracious Brahma, May we be able to perceive Thy all-pervading manifestation in this infant, in whose form Thou hast appeared in our midst this day.
“We have unitedly given this baby the name………. “
Thereafter, the guardian of the infant shall bathe it with that very holy water. Then the child will take solid food for the first time.
In this ceremony the arrangement of a social feast depends entirely on the desire and the financial position of the person concerned. Arranging a social feast by taking a loan or incurring a debt is strictly forbidden.
Twentv-one days after the birth of a child, the child and its mother will be considered clean from the worldly standpoint.
Diiks’apran’a’lii (T’he Process of Initiation)
When a child attains the age of five, its parents, brother, sister, or any other guardian can initiate it into “Na’ma Mantra’’, i.e., when the child develops some knowledge at five years of age, he/she should be taught to sit in the posture of Padma’sana, — instead of inserting the fingers of one hand into the inter-phalangeal spaces of the other, he/she may rest the dorsum of one hand over the palm of the other, keeping the vertebral column erect — and then to feel that everything around him/her and whatever he/she sees is Brahma.
After this, the child, on attaining his/her twelve year, will take initiation from an A’ca’rya in Sa’dha’ran’a yoga and at or after his/her sixteenth year, he/she will take initiation in Sahaja yoga from the A’ca’rya. Should it be felt extremely necessary, A’sanas may be taught even before the age of sixteen.
If those well-adept in Sahaja yoga earnestly desire and have adequate time every day, then the Board of Purodha’s, after due consideration, will select some of them for initiation into Vishes’a yoga.
The A’ca’rvas or Purodha’s shall not take any remuneration from their Shiks’a’bhra’ta’s for the initiation, but it devolves as a duty upon everyone belonging to the Ma’rga to give due consideration to maintaining the financial security of the Purodha’s and A’ca’ryas.
Only an A’ca’ryva, Ta’ttvika or a Dharmamitram, can initiate a person of more than 12 years of age in Na’ma Mantra. No fee is to be charged for this initiation. The process of Daks’in’a is the same as in Pra’rambhika, Sa’dha’ran’a, and Sahaja Yoga. There is no process of Shuddhi or rhythm in Mantra recitation in Na’ma Mantra.
Arrangement has to be made so that the person who is initiated in Na’ma Mantra is also able to learn Yama and Niyama. As far as possible it is desirable not to initiate more than one person at the same time in Na’ma Mantra. Na’ma Mantra cannot be given to more than four persons at a time.
Naming the Initiated Person
The person whose name is not in the Sam’skrta language will be given a new name in Sam’skrta by the A’ca’rya, either at the time of initiation or some time after that date. The word ‘Deva’ should be suffixed to the name. Every individual is at liberty to adopt his own title, but the more the title of ‘Deva’ is adopted, the better it is. In all dealings the person’s new name will be used. Although naming in Sam’skrta is preferred as far as possible, you will pay equal respect to all languages and afford equal opportunities to them.
Diiks’a’da’na (The Initiation)
1. Only a selected few individuals may be initiated into the difficult “Vishes‘a Yoga.” The Purodha’ alone is entitled to initiate.
2. The deserving and earnestly desirous persons may have intiation in ‘Sahaja Yoga.” The A’ca’rva alone is entitled to intiate them.
3. To those persons for whom the practice of Sahaja Yoga Is inconvenient, or due to some other reasons, the A’ca’rya may impart training only in ‘Sa’dha’ran’a Yoga.’ In Sa’’dha’ran’a Yoga there is no restriction of diet because A’sanas are excluded from this course.
4. The A’ca’rya shall impart training in Pra’rambhika Yoga to those for whom Sa’dha’ran’a Yoga is inconvenient. In Pra’rambhika Yoga too there are no A’sanas, therefore, there are no dietetic restrictions. Those earnestly desirous of practising A’sanas, or needing them for physical or mental reasons, can be given training in A’sanas by the A’ca’rya, even along with Pra’rambhika Yoga if he/she so pleases. If the A’ca’rva has little time at his/her disposal, he/she will impart training in Pra’rambhika Yoga in the beginning even to those with developed ‘Sam’ska’ras. Thereafter, on getting adequate proof as to the disciple’s worth, he/she will train him/her in Sa’dha’ran’a or Sahaja Yoga.
Even a Pra’rambhika Yogii who is practising A’sanas shall have to abide by the conditions laid down for practicing A’sanas.
5. The initiation in Pra’rambhika, Sa’dha’ran’a and, in special cases, Sahaja Yoga shall be done before the emblem.
Commentaries
Here is a commentary on each of the points from Chapter One of Caryacarya.
These insights aim to deepen the understanding of the principles behind the rituals and teachings of Ananda Marga and how they can be applied meaningfully in one’s life.
1. Significance of the Ja’takarma Ritual
The Ja’takarma ritual is not only a moment to introduce an infant to solid foods; it is a formal entry into the social and spiritual life of Ananda Marga. This ceremony symbolizes the community’s commitment to support the child’s physical, mental, and spiritual well-being. It is a deeply symbolic rite that emphasizes shared responsibility and unity, with the community gathering to pledge its care and guidance over the child.
2. Importance of Mantra Recitation
The ritual includes the recitation of a Vedic mantra in Sanskrit, invoking blessings from various natural and divine forces. The meaning of the mantra highlights the interconnectedness of all life: wind, oceans, plants, and all living beings. By chanting this, the community expresses its intention to align the child’s life with universal forces, wishing for happiness, prosperity, and peace to accompany their growth. This practice encourages the community to recognize the spiritual essence in everything surrounding the child, reaffirming the principle of Brahma as the core of all existence.
3. The Role of Water and Collective Blessing
Water plays a central role in the ritual as a symbol of purity and fluidity, and the act of pouring water into a shared vessel embodies unity and collective commitment. Each community member participates in the ritual, strengthening a sense of unity and shared responsibility toward the child’s welfare. Bathing the child with this blessed water represents both a physical and spiritual purification.
4. Moderation in Celebration
The text emphasizes the importance of keeping this ritual accessible and free from excesses. Families may choose to host a larger celebration if they wish, but it is essential that this not lead to financial strain. This principle teaches the importance of moderation and adapting to personal circumstances, highlighting that spiritual events should be celebrated from a place of respect and economic balance, rather than pressure to display wealth or prestige.
5. Progressive Spiritual Development in Ananda Marga
The chapter finally highlights the progressive path of spiritual development from childhood to adolescence in Ananda Marga. Over time, children are introduced to various yogic practices according to their maturity and spiritual needs. This approach reinforces the importance of spiritual education throughout life and respects the unique rhythm of each individual on their spiritual journey.
Below is an expanded discussion on how Ananda Marga structures spiritual growth through Diiks’apran’a’lii (The Process of Initiation), Naming the Initiated Person, and Diiks’a’da’na (The Initiation).
Diiks’apran’a’lii (The Process of Initiation)
The Diiks’apran’a’lii, or process of initiation in Ananda Marga, begins at an early age, emphasizing the value of cultivating a spiritual connection from childhood. At five years old, children are introduced to the Na’ma Mantra, a foundational practice of meditation and sacred mantra repetition that connects them to the universal consciousness, Brahma.
The Na’ma Mantra teaches children to concentrate and to sense the presence of Brahma in everything around them, helping them to perceive life as interconnected and to approach the world with respect and reverence. This practice forms the basis of calm, focus, and devotion, qualities that nurture their emotional and spiritual development over the years.
Asana and Meditation: At this stage, the child learns to sit in Padmasana (lotus posture), though in a simplified form. This posture encourages concentration and strengthens the mind-body connection, laying the groundwork for more advanced meditative practices. The focus is not on complex techniques but on instilling discipline and introducing the child to the foundations of meditation.
As the child grows, reaching the ages of twelve and sixteen, they are introduced to progressively more advanced yogic practices, such as Sa’dha’ran’a Yoga and Sahaja Yoga, according to their spiritual maturity and commitment. This gradual structure allows children and adolescents to assimilate each stage, respecting their maturation process and abilities.
Naming the Initiated Person
At the time of initiation, the child or adult is given a name in Sanskrit, with the suffix “Deva” added. This spiritual name represents a new identity, a rebirth on the spiritual path, and a connection to the universal principles of purity and divinity embodied in Brahma.
The Importance of a Spiritual Name: Receiving a name in Sanskrit with the suffix “Deva” signifies a sense of responsibility and purity. “Deva” means “being of light” or “divine being,” encouraging the individual to cultivate qualities like compassion, humility, and truthfulness. This name serves as a continuous reminder of the individual’s commitment to higher consciousness and unity with creation.
The tradition of giving a Sanskrit name also highlights Ananda Marga’s value for linguistic unity and cultural heritage, while still respecting each person’s native language and honoring all languages equally. This spiritual name is used within the community, reflecting a deeper and more spiritually aligned identity.
Diiks’a’da’na (The Initiation)
Diiks’a’da’na, or initiation, is provided at various levels, depending on the practitioner’s commitment and spiritual maturity. Ananda Marga recognizes different levels of yogic practice and offers an initiation sequence that adapts to individual needs and capacities.
1. Vishes’a Yoga
Vishes’a Yoga is an advanced practice, and only a select few are chosen for this initiation. This level is available solely to those who have demonstrated deep dedication and a significant capacity for daily meditation and self-discipline. The Purodha (high-level teacher) alone is qualified to initiate practitioners into Vishes’a Yoga. This level is focused on profound spiritual awakening and the direct perception of universal truth.
2. Sahaja Yoga
Sahaja Yoga is an advanced level but is less exclusive than Vishes’a Yoga. At this stage, practitioners deepen their yogic techniques under the guidance of an A’ca’rya (spiritual teacher), who provides tools for experiencing a natural state of harmony, or sahaja. This level suits those seeking significant spiritual growth in a more accessible form.
3. Sa’dha’ran’a Yoga
Sa’dha’ran’a Yoga is an intermediate practice designed for those who may not be able to engage in advanced practices due to personal limitations or lifestyle constraints. Asanas (yogic postures) are excluded at this level, meaning there are no dietary restrictions, allowing greater flexibility in daily life. The goal is to offer a spiritual path that can be easily followed without demanding radical changes in lifestyle.
4. Pra’rambhika Yoga
Pra’rambhika Yoga is the entry-level practice designed for beginners or those not prepared for intensive practices. Here, practitioners focus on basic meditation without asanas or dietary restrictions. This level is ideal for beginners interested in exploring meditation and self-discovery without immediate lifestyle changes.
For those interested in practicing asanas, an A’ca’rya may choose to teach basic postures, even at initial levels such as Pra’rambhika Yoga. Practicing asanas can provide both physical and mental benefits, serving as valuable preparation for more advanced yogic practices.
Summary of Ananda Marga’s Philosophy of Initiation
Ananda Marga’s progressive approach to initiation reflects a philosophy focused on gradual and respectful individual evolution. Each person’s capacities and circumstances are respected, and no one is pressured to undertake advanced practices prematurely. This gradual approach also enables the community to support each practitioner according to their level, fostering a culture of continuous learning and spiritual growth.
In Ananda Marga, spirituality is nurtured from childhood through adulthood, creating a holistic life path that integrates the body, mind, and spirit.