In Ánanda Márga the concept of "revolutionary marriage" has been introduced and is recommended. By "revolutionary marriage" is meant the marriage between two people from different countries, races, social statuses / backgrounds and so on. It aims at harmonising human society and fostering cultural blending. "Revolutionary marriages" often require much tolerance towards one another and may prove a fight against intolerance within oneself. Marriage should be based on love. Love can be cultivated and must be directed towards God.

The marriage system on which a householder's life is founded is a Dharmic custom. It was introduced by Sadashiva over 7000 years ago, who was the first person to marry. See also the section on instructions and inspirations.

For advice given by P.R. Sarkar for pregnant women and young parents, click here.

from:
The Great Universe: Discourses on Society

The Family Man and the Renunciant

Once there was a great king who by his benevolent rule had gained such affectionate respect that he was called Janaka, which means “father.” A certain yogi who had been receiving instructions from his guru, was told that for the completion of his lessons he should go to learn from King Janaka. The yogi was dismayed that he, a monk, a renunciate, should be directed for spiritual guidance to a mere family man, and a king at that! Yet, in due respect to his guru, he went to King Janaka who was reclining upon his throne, chewing betel nut. That yogi was quite relieved when King Janaka requested him to rest for some hours before coming for his consultation. Shortly thereafter, having just completed his bath, and having hung out his underwear to dry, the yogi noticed that the capital city was being besieged from all sides, that fire was leaping from building to building outside the castle. Concerned that his underwear might be scorched, the yogi hurriedly went to save it. While grabbing for it he happened to observe King Janaka standing on his roof. Having given the command to his servants and soldiers to save the town, the king was now standing calmly on the rooftop, not deviating even slightly from his mental composure. In utter amazement the yogi realized that before him was a true spiritualist – a king who had less attachment for his kingdom than the yogi for his underwear. From that moment on, he accepted King Janaka as his second guru.

You see, as far as spiritual elevation is concerned, there is no difference between the householder or family man, and the renunciate. It is really a question of sincerity in spiritual practice. But the task of the family man is more difficult: he has to serve both his small family and his Universal Family. For the renunciate there is only the Universal Family to serve, but the family man must always maintain a balance between his small family and his large Family. He cannot neglect either one.

But I must add, that for him in whom the spirit of dedication to the Universal Family has arisen, the path of renunciation alone is suitable. A family man cannot serve the Universal Family 100 percent; he must attend as well to his small family. To dedicate oneself completely to the service of the Universal Family, one must follow the life of a renunciate.

from:
Keep Company with the Virtuous
27 September 1978, Patna

Who is a Sadhu?

Pránah yathátmanoviist́ah bhútánám api te tathá,
Átmaopamyena bhútánaḿ dayáḿ kurvanti Sádhavah.

Only using a saffron costume does not make a man a sádhu. Sádhu is the inner sádhu. You should be sádhu internally. You may or may not use any external saffron costume. In India, those who were called sádhu used all-white costume and those who were sannyásiis used an all-saffron costume. Saffron costume for sannyásiis and white costume for sádhus. The system is that sádhus will use the suffix “dása” after their names - Govardhana Dása, Yamuná Dása, Hari Dása etc. In this way sádhus are to use the suffix dása. And sannyásiis are to use the suffix ánanda after their names – Vivekánanda, Paramánanda – ánanda after their names. This is the technical difference between sádhus and sannyásiis. In Ananda Marga, they are known as sannyásiis. An avadhuta is a sannyásii. “Bhaja Sádhu Samágamam”. You should always encourage the company of sádhu people. And now you know the meaning of sádhu.

For each and every living entity one’s personal life is the dearest thing. One loves one’s personal life very much. This is the rule, this is the characteristic of all living beings. But those people who understand this sentiment of living beings and love others with the thought, “I should not kill, I should not give them any trouble because they love their life as much as I love my own life”, are true sádhus and those who lack this sentiment are not sádhus, they are asádhu. Preaching the gospels of peace, and at the same time slaughtering chickens, is not a proper thing for a sádhu because the one who kills the chickens loves his life and the chickens also love their own lives. So that man lacks the universal sentiment of love. He is not a sádhu. A sádhu must be vegetarian.

“Bhaja sádhu samágamam”. You should encourage the company of sádhus. Sádhu – the detailed meaning is, one who uplifts others in all the strata of life. That is, one who helps others in their physical, psychic and spiritual development is a sádhu.

from Carya'carya Part 1 on householders' duties:
THE IDEAL HOUSEHOLDER

An ideal householder should try to provide food for the maximum number of human beings and animals.

Disadvantaged persons and guests: Do not remain indifferent to the service of disadvantaged persons and guests. Do not consider their lineage, culture, or religious beliefs while serving them.

Service to animals: Milk-giving animals should be properly respected and looked after like human mothers. Even after an animal loses her ability to give milk, do not harm or kill her.

Beggars: The best way to serve beggars is to feed them. If cooked food is not ready in the house, give food items (cereals, pulses, or any vegetables). If necessary, also arrange for their medical treatment, clothing, or accommodation, because as long as the beggar problem persists and the state does not shoulder the responsibility of solving it, the householders will have to bear this responsibility. Begging should not be encouraged, but arrangements will have to be made so that those who are genuinely distressed do not die of starvation. Do not give cash to a beggar, for this will encourage others to adopt the practice of begging.

Sada'vrata: The type of public charity that every sa'dhaka should undertake as an individual or that sa'dhakas undertake as a family or as a community will be known as sada'vrata.