If you're looking for inspiration, you found!

A deep and sincere Namaskar everybody, brothers & sisters all over the world.

If you're looking for inspiration, you found!

Here is the link to ALL the P.R. Sarkar/Shrii Shrii Anandamurti's english pubblications. Finding all books in alphabetical order, you will learn about Spiritual Philosophy, Social Philosophy, Education, Incredible Inspirational Stories, Children's Tales, Vegetarianism, Yoga, Meditation, etc..

Also avaiable in french and spanish.


Param'piita Baba ki, jayyy!!!

(^__^)

Cerebral and extra-cerebral memory

This story is called "Cerebral and Extra-Cerebral Memory" and it is taken from the magnificent and inspiring book of Dada Tapesvarananda "Living with Baba".
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In the years 1969 and 1970, Baba gave many amazing demonstrations on different topics related to the laws of spiritual science. One day in 1969, we were with Him at Ranchi. There were just fifteen persons in the room. As we entered the room, Baba said, "Close the door."

We closed the door. Then, He told us, "Everybody should sit in a proper way and keep the backbone straight." Then, He called four particular persons to the front, close to Him. They were Dada Viirabhadraji, Dada Japanandaji, Dada Vandananandaji, and Sudhanshuji. Three were dadas while one was a Margii. They were all in a line in front of Him. Baba told them to repeat their Ista mantra. He said, "Today I will give a demonstration to show what cerebral and extra-cerebral memory is."

He explained that cerebral memory is the ability to think, remember and memorize something with one's brain about things that have happened in this life. Extra-cerebral memory refers to the ability to think, remember or memorize anything of one's past life with one's brain in this life. Hence, cerebral memory is common and every human being possesses it in the present life.

He said that a human being can remember his or her past life until the age of five years. But, due to the love and affection of the present father and mother, the child then forgets his or her previous life. After the age of five years, children cannot remember their past lives. If people can remember their past lives after the age of five years, then they are generally considered to be mad or abnormal.

The brain of this present life does not have the capacity to maintain two personalities. Nature has designed the body and brain in this way. For this very reason, even in this life, human beings forget many things, or we can say, most things. If a person remembers all happenings and events, all joys and sufferings in this life at a given moment, he or she may go mad. Nature has further designed the body in a way that the moment one sleeps, one becomes relaxed, because he forgets even very recent events. The mind gradually empties itself. Sometimes it happens that before the age of five years a child expresses the desire to do something, and the parents are not able to understand the desire of the child. Baba said that the time will come when science proves the reality of rebirth. And when science proves this fact, it will be the end or philosophical death of the so-called religions and of those who do not understand or believe in the science of rebirth. He said "You are not to do anything. Science will investigate whether or not there is rebirth."

Baba continued, "Now, what will I do? I will just remove the samskaras that have been accumulated in this life. Your existence in this life depends upon the samskaras." The mind cannot remain in the physical body without an object. The object comes according to the samskaras. As there will not be any samskaras, thus the reflection of the past life will come into their minds and brains even while they are in this life.

The first person was one brahmacari dada. Baba touched the ajina cakra of the dada using His stick, and then asked, "What you are seeing?" After a while dada said, "Black and red light, Baba."

Baba replied, "All right. If you try to see more it will be difficult for you to remain in this life." Then He told us, "Now I will give him back the samskaras from this life and he will be able to remember his Ista mantra." Baba told the dada to meditate.

The second person was another dada. Shrii Shrii Anandamurtijii touched his ajina cakra and asked him, "What you are seeing?"

That dada tried for more than five minutes to see something. Finally, he told Baba that he could not see anything at all. Baba said, "All right, now you meditate."

The third person was also a dada. Baba touched his ajina cakra, and likewise asked him, "What you are seeing?"
The dada replied, "I am seeing Baba in Janusparsha mudra." Baba told him, "All right, now you can meditate."

The fourth person, Sudhansuji, was a Margii from Ranchi. He was the District Secretary of Ranchi. By profession he was a school teacher and a very great devotee of Baba. Anandamurti touched his ajina cakra asking "What you are seeing?", he jumped up from the floor while making a loud sound like "Hum!" Again, Baba asked him, "What you are seeing?" Sudhanusji replied, "I am seeing Baba in Varabhaya mudra."

After that Baba instructed all the four of them to do sadhana. Then He explained the past lives of these four persons one by one.

Regarding the first brahmacari dada, Baba told us that in his past life he was a very simple and honest man. He used to live in a village. He had a tobacco shop. He used to sell tobacco, and was a smoker himself. One day, while he was smoking, he saw that the fire of the tobacco was very bright when he inhaled. The fire was less intense when he did not inhale. Suddenly he thought to himself, "My life is just like the fire. Somebody is controlling my life, just as I am controlling the fire. I don't know when the fire will finally go out, when it will extinguish itself. God is surely controlling my life in this way. I don't know where God is. I don't even know how to worship Him!" At that very moment as he was thinking of God, he collapsed and died.

Baba told us that this was indeed a very rare life within crores of lives. Then He said, "A man cannot get mukti or moksa without doing sadhana. How then did this brahmacari get rebirth as a renunciate, without either the desire or the samskara for such a rebirth? This dada had no samskara to be born into this life. In the past life, he did not even know what Yama, Niyama and meditation were."

Baba clarified that at the time of his death the man thought of God. He said that this type of soul could get rebirth only when Taraka Brahma comes to the earth in physical form. He got a physical body due to Baba's physical presence on the earth. In this life he is required to do both meditation and social service. Then he would get liberation in this life by the grace of Taraka Brahma.

For the second dada, Baba said that his life was practically in the same category as the first dada. He was not able to see anything because he had no samskaras. Shrii Shrii Anandamurtijii told us that in his previous life he was a village cultivator. He was also a very simple and honest man. From morning to evening he used to remain busy in agricultural work. Sometimes, he used to take his lunch in the field, and at other times in the house.

One day, he took his lunch in the house. After lunch, he went outside the house to wash himself. He had a matka, or water pot, in his left hand. As he came out of his house, he saw that the sun was beginning to set on the western horizon. Looking at the setting sun, he thought to himself, "What type of man am I? I do not remember when the sun rises and when it sets in the evening. For what purpose am I working, and for whom? The sun is now going to set and only now am I taking my lunch. One day my life also will end in a moment like this."

While thinking these thoughts he looked at the setting sun. Suddenly, he collapsed and died. Baba told us, "Without samskaras or desires, his soul was simply moving about in the universe. In this situation, neither can he get mukti nor can he get rebirth. For this reason, I brought him now to Me. He will have to do both meditation and social service, and then he will get liberation."

Regarding the third dada, Vandanananda Avadhuta, Baba told us that he had done meditation in his past life. He had then a Madhyama guru. Neither did he have a Sadguru, nor had he done any social service to humanity. Liberation was, therefore, beyond his reach. In this life he would have to do maximum social service and sadhana. Then, he would get liberation.

Now, regarding the last person, Sudhansuji, Baba told us that in his past life he had also done meditation. He then had an Uttam guru. His guru had told him that the Sadguru would in the near future come on the earth in physical form. Thus, this person developed a strong desire to see the Sadguru in physical form and to serve Him. Whenever Baba used to go Ranchi, this person used to serve Baba. When Anandamurtijii had dental and eye surgery at Ranchi, I was with Him. This Margii used to come every day early in the morning and stay the whole day in Baba's residence. Only at night would he leave and return home.

These incidents show that we are really His specially selected sons and daughters. We did not come to this earth by accident. Neither are we here to engage in worthless material pursuits and pleasures. We are here only to establish His Mission on earth.

(^__^)

Ánanda Sútram (chapter 5)

This version is the Shrii Shrii Anandamurti's Ánanda Sútram chapter 5, 2nd edition, 2nd printing, taken from present Electronic Edition.
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Chapter 5

5-1. Varńapradhánatá cakradháráyám.

[In the movement of the social cycle, one class is always dominant.]

Purport: Since no well-knit social order had evolved in the distant past, we may call that age the Shúdra Age; in those days all people survived by their manual labour. Then came the age of clan leaders – the age of the strong and the brave – which we may call the Kśatriya Age. This was followed by the age of intellectuals, which we may call the Vipra Age. Finally came the age of capitalists, the Vaeshya Age.

When the warriors and intellectuals are reduced to the level of manual labourers as a result of exploitation during the Vaeshya Age, shúdra revolution occurs. The shúdras have neither a well-knit social order nor sufficient intellect to govern society. Hence, the post-capitalist administration passes into the hands of those who provide the leadership in the shúdra revolution. These people are brave and courageous, so they begin the second Kśatriya Age.

In this way the Shúdra, Kśatriya, Vipra and Vaeshya Ages move in succession, followed by revolution; then the second cyclic order begins. Thus, the rotation of the samája cakra [social cycle] continues.

5-2. Cakrakendre sadvipráh cakraniyantrakáh.

[Located in the nucleus of the social cycle, sadvipras control the social cycle.]

Purport: Those who are staunch moralists and sincere spiritualists, and who want to put an end to immorality and exploitation by the application of force, are called sadvipras. They do not belong to the periphery of the social cycle because they are to control society remaining firmly established in the nucleus of the social cycle.

The social cycle will no doubt rotate, but if, due to their dominance, the warriors in the Kśatriya Age, the intellectuals in the Vipra Age or the capitalists in the Vaeshya Age degenerate into rapacious exploiters instead of functioning as benevolent administrators, the sacred duty of the sadvipras shall be to protect the righteous and the exploited and subdue the wicked and the exploiters through the application of force.

5-3. Shaktisampátena cakragativardhanaḿ krántih.

[Accelerating the movement of the social cycle by the application of force is called “evolution”.]

Purport: When warriors degenerate into exploiters, sadvipras will establish the Vipra Age by subduing the exploiting warriors. Consequently, the advent of the Vipra Age, which should have occurred through a natural process, is expedited by the application of force. A change of ages in this way may be called kránti [“evolution”]. The difference between evolution and svábhávika parivarttana [natural change] is only this: in evolution the movement of the social cycle is accelerated by the application of force.

5-4. Tiivrashaktisampátena gativardhanaḿ viplavah.

[Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.]

Purport: When a particular age is replaced by the successive age within a short time, or when the application of tremendous force is necessary to destroy the entrenched hegemony of a particular age, then such change is called viplava [“revolution”].

5-5. Shaktisampátena vipariitadháráyáḿ vikrántih.

[Reversing the movement of the social cycle by the application of force is called “counter-evolution”.]

Purport: If any age reverts to the preceding one by the application of force, such a change is called vikránti [“counter-evolution”]. For instance, the establishment of the Kśatriya Age after the Vipra Age is counter-evolution. This counter-evolution is extremely short-lived. That is, within a very short time this age is again replaced by the next age or the one after it. In other words, if the Kśatriya Age suddenly supersedes the Vipra Age through counter-evolution, then the Kśatriya Age will not last long. Within a short time either the Vipra Age, or as a natural concomitant the Vaeshya Age, will follow.

5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah.

[Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.]

Purport: Likewise, if within a very short time the social cycle is turned backwards by the application of tremendous force, such a change is called prativiplava [“counter-revolution”]. Counter-revolution is even more short-lived than counter-evolution.

5-7. Púrńávartanena parikrántih.

[A complete rotation of the social cycle is called “peripheric evolution”.]

Purport: One complete rotation of the social cycle, concluding with shúdra revolution, is called parikránti [“peripheric evolution”].

5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati.

[Diversity, not identity, is the law of nature.]

Purport: Diversity, not identity, is the innate characteristic of the Supreme Operative Principle. No two objects in the universe are identical, nor two bodies, two minds, two molecules or two atoms. This diversity is the inherent tendency of the Supreme Operative Principle.

Those who want to make everything equal are sure to fail because they are going against the innate characteristic of the Supreme Operative Principle. All things are equal only in the unmanifest state of the Supreme Operative Principle. Those who think of making all things equal inevitably think of the destruction of everything.

5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam.

[The minimum requirements of an age should be guaranteed to all.]

Purport: Hararme pitá Gaorii mátá svadeshah bhuvanatrayam. That is, “Supreme Consciousness is my father, the Supreme Operative Principle is my mother, and the three worlds are my homeland.” The entire wealth of the universe is the common patrimony of all, though no two things in the universe are absolutely equal. So the minimum requirements of life should be made available to everybody. In other words, food, clothing, medical treatment, housing and education must be provided to all. The minimum requirements of human beings, however, change according to the change in ages. For instance, for conveyance the minimum requirement may be a bicycle in one age and an aeroplane in another age. The minimum requirements must be provided for all people according to the age in which they live.

5-10. Atiriktaḿ pradátavyaḿ guńánupátena.

[The surplus wealth should be distributed among meritorious people according to the degree of their merit.]

Purport: After meeting the minimum requirements of all in any age, the surplus wealth will have to be distributed among meritorious people according to the degree of their merit. In an age when a bicycle is the minimum requirement for common people, a motor vehicle is necessary for a physician. In recognition of people’s merit, and to provide the meritorious with greater opportunities to serve the society, they have to be provided with motor vehicles. The dictum “Serve according to your capacity and earn according to your necessity” sounds pleasing, but will yield no results in the hard soil of the earth. (1)

5-11. Sarvanimnamánavardhanaḿ samájajiivalakśańam.

[Increasing the minimum standard of living of the people is the indication of the vitality of society.]

Purport: Meritorious people should receive more than the amount of minimum requirements allocated to people in general, and there should be ceaseless efforts to raise the minimum standard of living. For instance, today common people need bicycles whereas meritorious people need motor vehicles, but a proper effort should be made to provide common people with motor vehicles. After everybody has been provided with a motor vehicle, it may be necessary to provide each meritorious person with an aeroplane. After providing every meritorious person with an aeroplane, efforts should also be made to provide every common person with an aeroplane, raising the minimum standard of living. In this way efforts to raise the minimum standard of living will have to go on endlessly, and on this endeavour will depend the mundane development and prosperity of human beings.

5-12. Samájádeshena viná dhanasaincayah akartavyah. (2)

[No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.]

Purport: The universe is the collective property of all. All people have usufructuary rights but no one has the right to misuse this collective property. If a person acquires and accumulates excessive wealth, he or she directly curtails the happiness and convenience of others in society. Such behaviour is flagrantly antisocial. Therefore, no one should be allowed to accumulate wealth without the permission of society.

5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitaḿ vańt́anainca.

[There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.]

Purport: The wealth and resources available in the crude, subtle and causal worlds should be developed for the welfare of all. All resources hidden in the quinquelemental world – solid, liquid, luminous, aerial and ethereal – should be fully utilized, and the endeavour to do this will ensure the maximum development of the universe. People will have to earnestly explore land, sea and space to discover, extract and process the raw materials needed for their requirements.

There should be rational distribution of the accumulated wealth of humanity. In other words, all people must be guaranteed the minimum requirements. In addition, the requirements of meritorious people, and in certain cases those with special needs, will also have to be kept in mind.

5-14. Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyáḿ caramo’payogashca.

[There should be maximum utilization of the physical, metaphysical and spiritual potentialities of unit and collective bodies of human society.]

Purport: Society must ensure the maximum development of the collective body, collective mind and collective spirit. One must not forget that collective welfare lies in individuals and individual welfare lies in collectivity. Without ensuring individual comforts through the proper provision of food, light, air, accommodation and medical treatment, the welfare of the collective body can never be achieved. One will have to promote individual welfare motivated by the spirit of promoting collective welfare.

The development of the collective mind is impossible without developing proper social awareness, encouraging the spirit of social service and awakening knowledge in every individual. So, inspired with the thought of the welfare of the collective mind, one has to promote the well-being of the individual mind.

The absence of spiritual morality and spirituality in individuals will break the backbone of the collectivity. So for the sake of collective welfare one will have to awaken spirituality in individuals. The mere presence of a handful of strong and brave people, a small number of scholars or a few spiritualists does not indicate the progress of the entire society. The potential for infinite physical, mental and spiritual development is inherent in every human being. This potentiality has to be harnessed and brought to fruition.

5-15. Sthúlasúkśma kárańo’payogáh susantulitáh vidheyáh.

[There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.]

Purport: While promoting individual and collective welfare, there should be proper adjustment among the physical, mental and spiritual spheres and the crude, subtle and causal worlds. For instance, society has the responsibility to meet the minimum requirements of every individual, but if it arranges food and builds a house for everyone under the impetus of this responsibility, individual initiative is retarded. People will gradually become lethargic. Therefore, society has to make arrangements so that people, in exchange for their labour according to their capacity, can earn the money they require to purchase the minimum requirements. In order to raise the level of the minimum requirements of people, the best policy is to increase their purchasing capacity.

“Proper adjustment” also means that while taking service from a person who is physically, mentally and spiritually developed, society should follow a balanced policy. Society will take physical, intellectual or spiritual service from a person depending upon which of these capacities is conspicuously developed in that person. From those who are sufficiently physically and intellectually developed, society will follow a balanced policy and accordingly take more intellectual service and less physical service, because intellectual power is comparatively subtle and rare. From those who are physically, mentally and spiritually developed, society will take maximum spiritual service, less intellectual service and still less physical service.

As far as social welfare is concerned, those endowed with spiritual power can render the greatest service, followed by those endowed with intellectual power. Those having physical power, though not negligible, cannot do anything by themselves. Whatever they do, they do under the instructions of those endowed with intellectual and spiritual power. Hence the responsibility of controlling the society should not be in the hands of those who are endowed only with physical power, or in the hands of those endowed only with courage, or in the hands of those who are developed only intellectually, or in the hands of those with worldly knowledge alone. Social control will have to be in the hands of those who are spiritually elevated, intelligent and brave all at the same time.

5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh.

[The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature.]

Purport: The proper use of any object changes according to changes in time, space and person. Those who cannot understand this simple principle want to cling to the skeletons of the past, and as a result they are rejected by living society. Sentiments based on narrow nationalism, regionalism, ancestral pride, etc., tend to keep people away from this fundamental principle, so they cannot unreservedly accept it as a simple truth. Consequently, after doing indescribable damage to their country, their fellow citizens and themselves, they are compelled to slink away to the backstage.

The method of utilization of every object changes according to time, space and person. This has got to be accepted, and after recognizing this fact, people will have to progressively utilize every object and every idea. For instance, the energy which a powerful person utilizes to operate a huge hammer should be utilized through scientific research to operate more than one hammer at a time, instead of wasting the energy to operate just one hammer. In other words, scientific research, guided by progressive ideas, should extract more and more service from the same human potential. It is not a sign of progress to use outdated technology in an age of developed science.

Society will have to bravely confront different types of obstacles, large or small, that are likely to arise due to the use of various resources and materials created by progressive ideas and developed technology. Through struggle, society will have to move forward towards victory along the path of all-round fulfilment in life.

Pragatishiila upayogatattvamidaḿ sarvajanahitárthaḿ sarvajanasukhárthaḿ pracáritam. [This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.]

1962 Published in: Ananda Marga Philosophy in a Nutshell Part 2 [a compilation], Ánanda Sútram, Prout in a Nutshell Part 4 [a compilation], Proutist Economics [a compilation],
Universal Humanism [a compilation]

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Footnotes

(1) On 13 October 1989 the author gave the discourse “Minimum Requirements and Maximum Amenities” (Proutist Economics, 1992), and instructed that the essential ideas contained in this discourse should be added to the present chapter. These ideas were summarized by the author as follows: “ (1) Minimum requirements are to be guaranteed to all. (2) Special amenities are for people of special calibre as per the environmental condition of the particular age. (3) Maximum amenities are to be guaranteed to all, even to those who have no special qualities – to common people of common calibre. Maximum amenities are to be guaranteed to all as per environmental conditions. These amenities are for those of ordinary calibre – the common people, the so-called downtrodden humanity. (4) All three above are never-ending processes, and they will go on increasing according to the collective potentialities. This appendix to our philosophy may be small, but it is of progressive nature and progressive character. It has far-reaching implications for the future.” –Eds.

(2) In 1959 the author gave five principles in English known as the “Five Fundamental Principles of Prout”. They were published as part of the discourse “The Cosmic Brotherhood” in Idea and Ideology. Subsequently, in 1961, the author dictated Ánanda Sútram, whose fifth chapter contains, as we see here, sixteen Sanskrit sútras, or aphorisms. Aphorisms 12 to 16 correspond to the Five Fundamental Principles given earlier in English. In this edition of Ánanda Sútram, the author’s original English of each of the Five Fundamental Principles has been printed below the corresponding Sanskrit aphorism. (Though in each case it is the author’s English, it has been presented in square brackets because it was not originally given in the context of this book.) What follows every other Sanskrit aphorism in this chapter and other chapters is a translation of the aphorism rendered by the editors. Thus the bracketed English below the Sanskrit in each of Aphorisms 12-16 is not a translation as such. Note that the word samája in Sútra 5-12 is normally translated “society”; “collective body” appears in the English. Parivarttante in Sútra 5-16 is normally translated “does vary” (present indicative); “should vary” appears in the English. –Eds.

(^__^)

Ánanda Sútram (chapter 4)

This version is the Shrii Shrii Anandamurti's Ánanda Sútram chapter 4, 2nd edition, 2nd printing, taken from present Electronic Edition.
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Chapter 4

4-1. Triguńátmiká srśt́imátrká asheśatrikońadhárá.

[The tri-attributional primordial force (progenitrix of creation) flows on in endless triangular forms.]

Purport: In Parama Puruśa a countless number of linear waves are taking place in the different flows of sattva [sentient], rajah [mutative] and tamah [static]. Their triple-attributional flows go on evolving triangles or different other multi-conical or polygonal diagrams. Even these polygonal diagrams are gradually getting transformed into triangles due to svarúpa parińáma [homomorphic evolution]. This triple-qualitative mátrkáshakti [primordial force] is endless.

4-2. Tribhúje Sá svarúpaparińámátmiká.

[In the triangle of forces, the three attributes of Prakrti are locked in endless mutual transformation.]

Purport: In these triangles transformations of sattva into rajah, rajah into tamah, then again of tamah into rajah and rajah into sattva, have been going on back and forth endlessly. These transformations are called svarúpa parińáma [homomorphic evolution].

4-3. Prathamá avyakte Sá Shivánii kendre ca Paramashivah.

[In the first stage (not yet a stage of actual manifestation), Prakrti is called Shivánii, and the witnessing Puruśa at the nucleus is called Paramashiva.]

Purport: The thread wherewith the mid-points of these triangles are interwoven is Puruśottama, or Paramashiva. So long as these triangles do not lose their equipoise in the wake of developing forces, we may regard it as the initial stage of the triangular receptacles. This first stage is verily the pre-evolutional stage and hence it is purely a theoretical stage. Prakrti, the creatress of these initial receptacles, is called Shivánii or Kaośikii, and the witnessing Puruśa is called Shiva.

4-4. Dvitiiyá sakale prathamodgame Bhaeravii Bhaeraváshritá.

[In the second phase, when the germ of evolution sprouts, Prakrti is called Bhaeravii, and the witnessing Puruśa is called Bhaerava.]

Purport: With the loss of equipoise of the triangle, the germ of evolution sprouts forth from any of the vertices and moves forward as a straight line as per degrees of the guńas. This state is really the manifested state of Puruśa and Prakrti. Here Puruśa is saguńa [qualified], for Prakrti has got the opportunity of expressing Herself. Prakrti the creatress of this state is called Bhaeravii shakti, and the name of the witnessing Puruśa is Bhaerava.

4-5. Sadrshaparińámena Bhavánii Sá Bhavadárá.

[In the vibrational world there is a sequence of similarity of curvatures (homogenesis). Here Prakrti is called Bhavánii and the witnessing Puruśa is called Bhava.]

Purport: In time as the result of internal clashes the flow of forces betrays some curvatures, and the density of the Puruśabháva [stance of Consciousness] also goes on decreasing. In this very condition develops the first kalá [curvature]. The second kalá is similar (not identical) to the first, and the third is similar to the second, and so on. So goes the kalá praváha [sequential or phasic flow]. This sequential evolution of kalás is called sadrsha parińáma [homogenesis, or similitude]. In these homogenetic waves are evolved the mental and physical worlds. It is due to this (homoform) curvilinear evolution that we find that the child of a human is a human and tree begets tree. The kalás are similar but not identical, and so although the difference between two successive kalás is not clearly perceivable, the differences of kalás having distant mutual relations are clearly understandable. Although the physical changes of one whom we see every day are not understandable, we can certainly make out the difference if we see a child of five, after twenty years, as a youth of twenty-five. Although human begets human, there will be a gulf of difference between a human of a million years ago and a human of today. In fact the creatress of the manifest world is this sequential force, which is called Bhavánii shakti and whose witnessing Puruśa is Bhava. The word bhava means “creation”.

4-6. Shambhúliungát tasya vyaktih.

[The process of creation starts from Shambhúliunga.]

Purport: Actually the evolution from the theoretical stage to the practical manifestation dates from the very first expression of Bhavánii emanating from one of the points of the triangular receptacle. The common point of the theoretical and the practical evolution is called Shambhúliunga [Puruśa at the vertex of the triangle, the source of saincara]. Actually this Shambhúliunga is the root-point of the fundamental positivity, after which comes the náda [flow without any curvature], followed by kalá.

4-7. Sthúliibhavane nidritá sá kuńd́alinii.

[In the ultimate state of crudification, the paráshakti lying dormant at Svayambhúliunga is called the kuńd́alinii (“coiled serpentine”).]

Purport: The last expressional point, which is the fringe of the Bhavánii shakti, is the ultimate state of expression of force – the ultimate state of crudity. In this state of crudity the paráshakti [introversial pervasive force] that is lying in a quiescent state as the jiivabháva [finite subjectivity], is called the kulakuńd́alinii [“coiled serpentine”, or force of fundamental negativity].

4-8. Kuńd́alinii sá múliibhútá rńátmiká.

[The kuńd́alinii is the (force of) fundamental negativity.]

Purport: The ultimate point of manifestation is called Svayambhúliunga. Svayambhúliunga is the ultimate point of negativity, wherein resides the kulakuńd́alinii force, quiescent and coiled like a serpent. If Shambhúliunga be the fundamental positivity, then the kulakuńd́alinii, lying at Svayambhúliunga, we may call the force of fundamental negativity.


1962 published in: Ánanda Sútram; Ananda Marga Philosophy in a Nutshell Part 2 [a compilation]; Supreme Expression Volume 1 [a compilation].

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