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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