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.

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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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Ánanda Sútram (chapter 3)

This version is the Shrii Shrii Anandamurti's Ánanda Sútram chapter 3, 2nd edition, 2nd printing, taken from present Electronic Edition.

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Chapter 3

3-1. Paincakośátmiká jaeviisattá kadaliipuśpavat.

[The living being is the composite of five kośas (layers of mind), like a plantain flower (with its petals).]

Purport: In pratisaincara, after the citta comes into being, there ensues gradually the pervasive manifestation of mind. And in this manifestative flow we find in the unit-body that the crudest sheath or cell is the kámamaya kośa [conscious mind], subtler than this is the manomaya kośa [subconscious mind], subtler than this subconscious is the atimánasa kośa [supra-mental mind], yet subtler than this supra-mental mind is the vijinánamaya kośa [subliminal mind], and the subtlest of all kośas is the hirańyamaya kośa [subtle causal mind]. The crude receptacle of the unit is the annamaya kośa [physical body], which is the property of saincara. The kámamaya and manomaya kośas are called the crude and subtle minds, respectively, and the other three kośas, that is, the atimánasa, vijinánamaya and hirańyamaya, are called the causal [or astral, or unconscious] mind collectively. The witnessing puruśa of the crude mind is called Prájina, that of the subtle mind is called Taejasa, and that of the unconscious mind is called Vishva. Saincara’s annamaya kośa, the crude receptacle of the living unit, is called the sthula deha [crude body]. The five kośas, from the kámamaya to the hirańyamaya, are called the sukśma deha [subtle body], and the mahattattva and ahaḿtattva are called the sámánya deha [supra-causal body, i.e., the body between the hirańyamaya kośa and (till merger into) Puruśottama]. As with the plantain flower, in the case of these kośas also, subtle things are observed and understood only after removing their crude parts.

3-2. Saptalokátmakaḿ Brahmamanah.

[The Cosmic Mind is the composite of seven lokas (layers, worlds).]

Purport: The Cosmic Mind is held in seven lokas [worlds], namely bhú [physical world], bhuvah [crude mental world], svah [subtle mental world], mahah [supra-mental world], janah [subliminal world], tapah and Satya. Puruśottama Himself, who is the witnessing entity of the Cosmic Mahattattva and Ahaḿtattva, is known as the Satyaloka. He is also called the Causal Cosmic Body. The cognitive puruśa (knower) of Brahma’s hirańyamaya kośa [causal cosmic mind], is called Virát́a or Vaeshvánara, and the loka concerned is called the taparloka. The witnessing puruśa of Brahma’s vijinánamaya kośa [subliminal cosmic mind] is also called Virát́a or Vaeshvánara, and the loka concerned goes by the name of janarloka. The witnessing puruśa of Brahma’s atimánasa kośa [supra-mental cosmic mind] is also called Virát́a or Vaeshvánara, and the loka concerned is called the maharloka. The collective name of these three kośas is “causal cosmic mind” or “subtle cosmic body”. The manomaya kośa of Brahma is called the subtle cosmic mind, and its witnessing puruśa is called Hirańyagarbha. This also falls within the scope of the subtle cosmic body, and the loka concerned is called the svarloka. The kámamaya kośa of Brahma is called the crude cosmic mind, and its witnessing puruśa is called Iishvara. This may also be called the crude cosmic body. As per degree of expression of subtlety or crudity, this kośa is called partially bhuvah [crude mental world], and partially bhúrloka [crude physical world].

3-3. Kárańamanasi diirghanidrá marańam.

[Long sleep in the causal mind is death.]

Purport: In wakefulness all three minds, namely, conscious, subconscious and unconscious, remain active. In dream, only the crude or conscious mind remains asleep, and the other two minds remain active. In sleep, both conscious and subconscious minds remain inactive; only the unconscious mind remains awake and does the work of the other two minds. When there occurs a vibrational disparity in the psycho-physical parallelism, the unconscious mind also becomes inactive. This state is called death.

3-4. Manovikrtih vipákápekśitá saḿskárah.

[A distortion of the mind-stuff waiting for expression (i.e., a reaction in potentiality) is known as a saḿskára.]

Purport: Virtuous or non-virtuous, whatever the act be, it begets a sort of mental distortion. The mind, however, regains its normal composure through vipáka, that is, after undergoing the consequences of one’s good or bad deeds. Where action has taken place, but the consequences thereof have not been gone through or served, that is, the vipáka has been kept in abeyance, such suspended or deferred vipáka is called saḿskára [reaction in its potentiality].

According to the nature of the saḿskáras held in the causal, or unconscious, mind at the time of death, Prakrti, in order to get those saḿskáras served through vipáka, effects the contact of the bodiless minds with living structures(1) in the wombs of different beings – living structures that have parallelism with those bodiless minds’ saḿskára-determined mental waves. This we call the rebirth of the unit concerned. One generally goes away after death with saḿskáras in accordance with one’s deeds performed during one’s lifetime.

3-5. Videhiimánase na kartrtvaḿ na sukháni na duhkháni.

[In the bodiless mind there is no doership, no feeling of pleasure or pain.]

Purport: After the separation of the mind from the body, that is, after death, the sense of weal or woe cannot exist in the unit, because for perception of pleasure and pain cerebral nerve cells and, partially, nerve fibres are necessary (which the bodiless minds do not have after death); and so the popular dogmas and beliefs that So-and-so’s bodiless soul will be happy with such-and-such observances, or be unhappy and miserable with such-and-such acts, or will satisfy its revengeful propensities, are utterly and completely wrong.

3-6. Abhibhávanát cittáńusrśt́apretadarshanam.

[The sight of ghosts is created by the cittáńu (mind-stuff) in concentrated thought.]

Purport: Actually spirits and ghosts do not exist. When in a frightened or indignant or hypnotic state a person attains temporary concentration of the mind, his or her mind-stuff takes the form of the object imagined. In such a state one sees the vision of one’s thought without as well. Thinking about ghosts and spirits in solitude, he or she sees them also in the open. The external vision of the internal thought may be termed as positive hallucination. Conversely, in such a state of mind even the actually existent object may appear as non-existent. This we may call negative hallucination. Those that say that they have seen a ghost do not lie. Only the delusion of the mind appears to them as visual perception.

If hypnosis be thoroughly introspective, one may mistake one’s own entity for a spirit or ghost. In such an event the person behaves in such a manner that people start saying that So-and-so is possessed by a spirit. Theomania or theophanic possession is also of the same variety.

3-7. Hitaeśańápreśito’pavargah.

[The requital of an action is guided by the (divine) longing for welfare.]

Purport: Even behind the requital of an act (the fruits that follow the completion of an act) lies the divine desire of benevolence. The punishment for an evil act teaches one to keep away from evil doings. The reward for a good and benevolent act teaches people that they will never get such a reward if ever they commit an evil act.

3-8. Muktyákáunkśayá sadgurupráptih.

[Out of the intense desire for mukti (liberation), one attains one’s sadguru (perfect master).]

Purport: When a vehement desire for emancipation wakes up in a person, he or she attains his or her sadguru [true spiritual preceptor] on the strength of that desire.

3-9. Brahmaeva gururekah náparah.

[Only Brahma is the guru, no one else.]

Purport: Brahma alone is the guru. Brahma alone directs the units to the path of emancipation through the media of different receptacles or bodies. No one except Brahma conforms to the real significance of the word “guru”.

3-10. Vádhá sá yuśamáná shaktih sevyaḿ sthápayati lakśye.

[Obstacles are the helping forces that establish one in the goal.]

Purport: Obstacles in fact are no foes on the path of sádhaná [spiritual practice], but indeed friends. They only do service to a person. It is on account of these obstacles that the battle rages against them, and this counter-effort alone carries the sádhaka [spiritual aspirant] to his or her cherished goal.

3-11. Prárthanárcaná mátraeva bhramamúlam.

[Prayer and ritualistic worship become a source of confusion.]

Purport: It is useless to pray to God for something, for He is sure to give what is necessary. Solicitation or importunity in the name of worship is nothing but toadyism and flattery.

3-12. Bhaktirbhagavadbhávaná na stutirnárcaná.

[Devotion is ideation on God, not flattery of God or ritualistic worship.]

Purport: Being merged in the constant thought of God is devotion. Devotion is not related to the chanting of hymns or ritualistic worship with different paraphernalia. A devotee may perform these, but they are not an indispensable part of devotional sádhaná.


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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[Footnotes: (1) “Living structures” did not appear here in the previous English edition. “With living structures” is a rendering of “jaevii dehe” in the original Bengali sentence. –Eds.]

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Ánanda Sútram (chapter 2)

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

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Chapter 2

2-1. Anukúlavedaniiyaḿ sukham.

[A congenial mental feeling is called happiness.]

Purport: If the mental waves of someone whose saḿskára happens to be the quiescent form of those waves, find similar waves emanating either from any crude object or from any other mind-entity, then those waves, in that person’s case, are said to be complementary and reciprocal. The contact of these mutually-sympathetic waves is what is called happiness.

2-2. Sukhánuraktih paramá jaeviivrttih.

[The attachment to happiness is the primary vrtti (propensity) of living beings.]

Purport: Every living being wants to keep itself alive, and this self-preserving instinct is a mental faculty. Want of happiness endangers one’s very sense of existence, and so one does not want the want of happiness; one wants to have the pervasiveness of happiness as one’s sole refuge.

2-3. Sukhamanantamánandam.

[Infinite happiness is ánanda (bliss).]

Purport: No living being is content with a little, not to speak of human beings. And so, small happiness fills nobody’s bill. One wants endless happiness. This endless happiness is a condition beyond the precincts of weal and woe, because the sense of happiness that is perceivable with the help of the senses oversteps the limit of the sense organs when established in limitlessness. This limitless happiness is what is known as ánanda [bliss].

2-4. Ánandaḿ Brahma ityáhuh.

[This ánanda is called Brahma.]

Purport: The limitless object is one, not many. Many-ness can have no quarter in endlessness. That self-same blissful entity is indeed Brahma, which is the composite of Shiva and Shakti.

2-5. Tasminnupalabdhe paramá trśńánivrttih.

[That (Brahma) having been attained, all thirst is permanently quenched.]

Purport: There is in the living being a thirst for limitlessness. It is not possible for limited objects to quench one’s thirst. Brahma is the only limitless entity, and so establishment in Brahma’s bearing alone puts an end to all thirsts or cravings.

2-6. Brhadeśańáprańidhánaḿ ca dharmah.

[To long for and run after the Great is dharma.]

Purport: And so knowingly or unknowingly, human beings are indeed running after limitlessness. When knowingly one tries to attain the Great and to that end one prays, that bearing is called dharma, and the effort involved is called dharma sádhaná [the practice of dharma].

2-7. Tasmáddharmah sadákáryah.

[Therefore dharma should always be practised.]

Purport: Since happiness is the cherished goal of all, and the desire for happiness is not to be satiated without the attainment of limitlessness, and then again since this attainment of limitlessness itself is dharma sádhaná, then dharma sádhaná is indispensable for every living being. Creatures inferior to humans cannot do dharma sádhaná due to their undeveloped minds. But humans can, and the one who does not do it ill fits the epithet of human being.

2-8. Viśaye puruśávabhásah jiivátmá.

[The reflection of Puruśa in a unit object is called the jiivátmá (unit soul).]

Purport: In spiritual parlance the Soul is one. In whatever condition the mind be – manifest (e.g., in animate beings and plants) or unmanifest (e.g., in inanimate earth, iron, etc.), the Átmá goes on reflecting itself on it and its objects – the crude objects. The reflection of the Soul on the mind is called the jiivátmá, and in that case the Reflector-Soul is called Paramátmá [Supreme Soul] or Pratyagátmá. (Pratiipaḿ vipariitaḿ aincati vijánáti iti pratyak [“That which takes a stance opposite to a thing and witnesses that thing is pratyak”].) The jiivátmá may also be called ańucaetanya [microcosmic consciousness]. Similarly we may call Paramátmá by the name of Bhúmá Caetanya [Macrocosmic Consciousness]. The totality of microcosms is the Macrocosm. In a way this assertion is true, because every mind or crude entity is holding the Supreme Spirit according to its individual capacity. Their collective capacity is indeed the capacity of the Macrocosmic Mind. The Paramátmá is the ultimate knower of the Macrocosmic Mind, and that is why Paramátmá is called Bhúmá Caetanya.

2-9. Átmani sattásaḿsthitih.

[Every entity is embedded finally in the Átman.]

Purport: The object-entity finds its substantiation in the receptacle of the citta; the receptacle of the citta in the Doer “I”, or Owner “I”, that is, in the Ahaḿtattva; the receptacle of the Doer “I”, or Owner “I”, in the sense of existence (i.e., in “I am” or Mahattattva). The knowledge of the “I am” entity, that is, “I know I am” – in the absence of this knowership, the entitative sense of “I am” or “my existence” remains in jeopardy – unsubstantiated. And so at the root of everything remains “I know” and the next that follows is “I am”. This “I” of “I know” is the Soul, and so the sense of all entities depends on the Átman.

2-10. Otahprotah yogábhyáḿ saḿyuktah Puruśottamah.

[Puruśottama is linked to each entity individually and to all entities collectively.]

Purport: Puruśottama, the Nucleus of the universe, is the witness of and is directly concerned with every unit entity. This association of His is called ota yoga [the yoga of individual association]. Evidently Puruśottama is the collective entity of the universe as well as witness of the collective mind. This association of His with the collectivity is called prota yoga [the yoga of pervasive association]. In other words, it may be said that the one who is associated with His objects through both ota and prota yogas at the same time is Puruśottama.

2-11. Mánasátiite anavastháyáḿ jagadbiijam.

[The seed of the universe lies beyond the mind, in a state the mind cannot comprehend.]

Purport: Every created object obeys the law of cause and effect. In our quest for the cause of action in pratisaincara, we arrive at the five fundamental elements. Similarly, in our quest for the cause of action in saincara, we arrive at the Mahat of the Great. The mind having no locus standi beyond the Mahat, such a state is the supra-mental state of the mind. In this supra-mental state, it is beyond the capacity of the mind to determine the principle of cause and effect, for further probings will entail the fallacy of infinite regress; that is to say, to think of the existence of the mind in a state where it does not exist is indeed fallacious. Hence the query as to when did the creation take place, and why, is redundant and untenable.

2-12. Saguńát srśt́irutpattih.

[The creation originates from Saguńa Brahma.]

Purport: But since the created world is concerned with the guńas, then it is true that it was evolved in Saguńa Brahma, not Nirguńa.

2-13. Puruśadehe jagadábhásah.

[The universe takes form within the Cognitive Body.]

Purport: All that is manifest and unmanifest in the world is embodied in the Bráhmiidehe [Cosmic Body]. No one and nothing is outside Brahma. The name “outsider” is a misnomer – a nonentity.

2-14. Brahma Satyaḿ jagadapi satyamápekśikam.

[Brahma is Absolute Truth; the universe is also truth, but relative.]

Purport: Brahma is Satya [Truth], that is, unchangeable. But we cannot say that the changes that are perceived apparently on the body of Brahma under the influence of Prakrti and the three fundamental relative factors of time, space and person are false, nor can we say that they are eternal truths. All that we can say is that they are relative truths, for the apparent changes are dependent on the relativity of these three factors, that is, time, space and person. The unit-entity or the unit mind, also, in its progressive bearing, is involved with these three factors, hence its existence also is a relative factor. One relative entity appears to be a spiritual truth to another relative entity, and so the changeable world appears to be a truth to the changeable living unit.

2-15. Puruśah akartá phalasákśiibhútah bhávakendrasthitah guńayantrákashca.

[Puruśa does no action (directly), but is the witnessing entity of actions and reactions; located at the nucleus of Saguńa Brahma, He is the controller of the guńas.]

Purport: That Puruśa is established at the nucleus of all entities is true of both individuality and collectivity. This very Puruśa of the nucleus of the collectivity is Puruśottama. When energy is begotten in the object-body in the wake of the flow of the Operative Principle, then the controller of this energy is called kartá. Puruśa does not control this sort of energy, on the contrary, He, being established at the nucleus of the guńas, controls those very guńas through which energy emanates. Hence the controller, Puruśa or Puruśottama, is not subject to the guńas but is the governor or sovereign head thereof.

2-16. Akartrii viśayasaḿyuktá Buddhih Mahadvá.

[The Buddhitattva, or Mahattattva, itself is not the doer, but remains associated with objects.]

Purport: The Buddhitattva, or Mahattattva, itself does not do anything, but remains involved with the objects.

2-17. Ahaḿ kartá pratyakśaphalabhoktá.

[The Aham is the doer, and directly enjoys or suffers the results of action.]

Purport: The Ahaḿtattva is really the master or doer of acts and also is the enjoyer and endurer of the fruits of actions.

2-18. Karmaphalaḿ cittam.

[The citta takes the form of the results of actions.]

Purport: The citta takes the form of the fruits of actions.

2-19. Vikrtacittasya púrvávasthápráptirphalabhogah.

[The process through which the distorted citta regains its original state is the enjoyment or suffering of the results of actions.]

Purport: Action means transmutation of citta. If we call this attainment of simulative transformation vikrti [distortion], then the process of citta’s re-attaining its previous state is to be called karmaphala bhoga [the experience of requitals (pleasure and pain)].

2-20. Na svargo na rasátalah.

[There is neither heaven nor hell.]

Purport: There exists no such thing as heaven or hell. When a person does a virtuous act or enjoys the fruits thereof, the environment around him or her is then called heaven; and when he or she does an evil act and endures the consequences thereof, then the environment around that person becomes a hell for him or her.

2-21. Bhúmácitte saincaradháráyáḿ jad́ábhásah.

[In the flow of saincara, matter takes form in the Cosmic citta.]

Purport: The ákáshatattva [vyomatattva, ethereal factor] is evolved through the greater influence of Prakrti’s static principle over the Cosmic citta. The influence of the static principle over the ákáshatattva begets the maruttattva [aerial factor]. In this way are evolved the tejastattva [luminous factor] from the marut, the apatattva [liquid factor] from the tejas, and the kśititattva [solid factor] from the liquid. These ethereal, aerial, luminous, liquid and solid factors are known as the five mahábhútas [fundamental elements] because all other bhútas [bodies] or evolved objects are begotten out of these elements.

2-22. Bhútalakśańátmakaḿ bhútabáhitaḿ bhútasaungharśaspandanaḿ tanmátram.

[Tanmátras (microscopic fractions of bhútas, or fundamental factors) represent the bhútas, are carried by the bhútas, and are created by vibrations from the clash within the bhútas.]

Purport: The stirrings in the object-bodies that are created through internal and external pressures reach the different gates of the indriyas [organs] of the unit-body in the form of waves flowing through the media of subtler bodies. These waves, flowing from those gates of organs through different nerves or with the help of internal secretions thereof, reach particular appropriative points of the brain. Thereafter, according to those waves, the simulative citta [mental plate] adopts the vibrative forms of the external bodies. Those simulative, appropriative waves bring the citta into contact with external bodies such as sound, touch, form, taste or smell. Such waves are called the tanmátras [sensible or super-sensible inferences or generic essences].

2-23. Bhútaḿ tanmátreńa pariciiyate.

[The bhútas are recognized by their corresponding tanmátras.]

Purport: The category of the physical elements an object belongs to is determined by the tanmátra emanating from that object. The ethereal factor has the capacity of imbibing or carrying the sound tanmátra, the aerial factor has the capacity of imbibing or carrying the sound and touch tanmátra, the luminous factor, of the sound, touch, and form tanmátras, and the liquid factor, of the sound, touch, form and taste tanmátras. The solid factor has the capacity of imbibing or carrying all five tanmátras: sound, touch, form, taste and smell.

In order to ascertain the category of the physical elements an object belongs to, we will have to base our findings on the crudest of the tanmátras the particular object carries. The function of the five sensory organs – eyes, ears, nose, tongue and skin – is to receive the tanmátras from the external objects or elements. The function of the motor organs – vocal cord, hands, legs, anus and generative organ – is to transmit the inherent tanmátras outside with the help of saḿjiṋá [internal sense], and the function of the práńendriya [vital forces] is to conjoin the objectivity with the mind-stuff, as well as to create in the citta a sense of lightness, heaviness, warmth or coldness.

2-24. Dvárah nád́iirasah piit́hátmakáni indriyáńi.

[The indriyas (organs) are the composite of: the gateways of the organs, the nerves, the nerve fluid, and the appropriative piit́has (seats) of the organs (in the brain).]

Purport: The gates of organs (i.e., the gates of the living bodies where tanmátras first bring the objectivity), the nerve fibres, which react to the waves of the tanmátras, the nerve secretions, which get vibrated by the tanmátrik vibrations, and the points of the nerve-cells, whereat the tanmátrik waves are conjoined with the citta, are collectively called the indriyas [organs]. That is to say, the optical nerve, the optical fluid and the optic point of the nerve cell that are active behind what we commonly call the eyes are collectively called the eye indriya.


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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