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| '''Ananda Sutram''' is the basic scripture of modern ] composed in Sanskrit by ] (1921–1990) in 1961. In the best traditions of ], the sutras (eighty-five in number), serve with breathtaking conciseness, as a framework for the entire ] ideology. ''Ananda Sutram'' means, in part, “aphorisms leading to ], divine bliss”. The sutra form has been valued over the centuries as a powerful tool for communicating a deep philosophy in a condensed, memorable way. The literal meaning of sutra is “thread”, implying that numerous jewels of thought can be strung on a single such thread. | |||
| Herein ] has, in a few vivid strokes, presented humanity with original concepts of ], ], ] and ]. He has set out, for the first time, a socio-economic approach conceived in the light of a theistic philosophy , blending subjective approach with objective adjustment, offering the world a well-knit and progressive social system based on social and economic justice. A healthy society is described as a progressive utilization momentum in which the basic necessities of all are met and the standard of living is progressively improved "for the good and well-being of all". | |||
| It consists of '''five''' chapters describing the universe, the mind, the spirit and the foundations of a healthy society. | |||
| ==Chapter 1: Brahma Cakra== | |||
| 1-1. ''Shivashaktyátmakam Brahma'': ] is the composite of ] and ]<br> | |||
| 1-2. ''Shaktih Sá Shivasya Shaktih'': ] (the Operative Principle) is the shakti (force) of ].<br> | |||
| 1-3. ''Tayoh siddhih saincare pratisaincare ca'': ] and ] find their fulfilment in saincara (extroversial movement) and pratisaincara (introversial movement). <br> | |||
| 1-4. ''Paramashivah Puruśottamah vishvasya kendram'': Supreme Consciousness at the nucleus of the universe is known as Paramashiva or Puruśottama.<br> | |||
| 1-5. ''Pravrttimukhii saincarah guńadháráyám'': Saincara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles).<br> | |||
| 1-6. ''Nivrttimukhii pratisaincarah guńávakśayeńa'': Pratisaincara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the ].<br> | |||
| 1-7. ''{{IAST|Drk Puruśah darshanaḿ Shaktishca}}'': Puruśa is the substantiator, the ultimate witness; (the actional faculty of) Prakrti is the act of witnessing (and that which is witnessed).<br> | |||
| 1-8. ''Guńabandhanena guńábhivyaktih'': As the guńas increase their bondage, they express themselves fully in the emergence of the fundamental factors.<br> | |||
| 1-9. ''Guńádhikye jad́asphot́ah bhútasámyábhávát'': Due to excessive pressure of the guńas, proper balance among the bhútas (]) is lost and jad́asphot́a (explosion of matter) occurs.<br> | |||
| 1-10. ''Guńaprabhávena bhútasaungharśádbalam'': Due to the increasing influence of the guńas, clash occurs among the fundamental factors and bala (energy) is produced.<br> | |||
| 1-11. ''Dehakendrikáńi parińámabhútáńi baláni práńáh'': The resultant interial force forming the nucleus within the physical structure and maintaining its solidarity, is called ] (vital energy).<br> | |||
| 1-12. ''Tiivrasaungharśeńa cúrńiibhútáni jad́áni cittáńumánasadhátuh vá'': Due to excessive clash, some crude matter is pulverized, and cittáńu (ectoplasmic particles), or mind-stuff, is evolved.<br> | |||
| 1-13. ''Vyaśt́idehe cittáńusamaváyena cittabodhah'': Through the combination of ectoplasmic particles in the unit structure, the feeling of citta (objective mind) evolves.<br> | |||
| 1-14. ''Cittát guńávakśaye rajoguńaprábalye aham'': As the influence of the guńas wanes and ] becomes dominant, the aham (sense of doership) evolves out of the citta.<br> | |||
| 1-15. ''Súkśmábhimukhinii gatirudaye ahamtattvánmahat'':With further movement towards the subtle, the mahat evolves out of the ahamtattva.<br> | |||
| 1-16. ''Cittádahamprábalye buddhih'': When the aham is greater than the citta, the ] (intellect) evolves.<br> | |||
| 1-17. ''Ahamtattva mahadprábalye bodhih'': When the mahat is greater than the aham, the ] (intuition) evolves.<br> | |||
| 1-18. ''Mahadahamvarjite anagrasare jiivadehe latágulme kevalamcittam'': In undeveloped living organisms, ] and shrubs where aham and mahat have not yet evolved, there is only citta.<br> | |||
| 1-19. ''Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham'': In undeveloped organisms, creepers and shrubs where mahat has not yet evolved, there is aham as well as citta.<br> | |||
| 1-20. ''Prágrasare jiive latágulme mánuśe mahadaham cittáni'': In developed organisms, creepers and shrubs, as well as in humans, there is mahat, aham and citta.<br> | |||
| 1-21. ''{{IAST|Bhúmávyápte Mahati ahaḿ cittayorprańáshe saguńásthitih savikalpasamádhih vá}}'': When the aham and the citta merge into the Macrocosmic Mahat, the merger is called saguńásthiti or savikalpa samádhi.<br> | |||
| 1-22. ''Átmani mahadprańáshe nirguńásthitih nirvikalpasamádhih vá'': When the mahat merges into the Átman, it is called nirguńásthiti (state of objectlessness) or ] (the trance of indeterminate absorption, or total suspension, of the mind)<br> | |||
| 1-23. ''Tasyasthitih amánasikeśu'': This state (of nirvikalpa samádhi) is beyond the mind.<br> | |||
| 1-24. ''Abhávottaránandapratyayálambaniirvrttih tasya pramáńam'': The lingering bliss which follows this state of vacuity is the proof of that state, the means of firm belief in that state.<br> | |||
| 1-25. ''Bhávah bhávátiitayoh setuh Tárakabrahma'': The bridge between ] and ] is called Táraka (Liberating) Brahma. | |||
| ==Chapter 2: Dharma and The Nature of the Universe== | |||
| 2-1. ''Anukúlavedaniiyam sukham'': A congenial mental feeling is called happiness.<br> | |||
| 2-2. ''Sukhánuraktih paramá jaeviivrttih'': The attachment to happiness is the primary vrtti (propensity) of living beings.<br> | |||
| 2-3. ''Sukhamanantamánandam'': Infinite happiness is ánanda (bliss).<br> | |||
| 2-4. ''Ánandam Brahma ityáhuh'': This ánanda is called Brahma.<br> | |||
| 2-5. ''Tasminnupalabdhe paramá trśńánivrttih'': That (Brahma) having been attained, all thirst is permanently quenched.<br> | |||
| 2-6. ''Brhadeśańáprańidhánam ca dharmah'': To long for and run after the Great is dharma.<br> | |||
| 2-7. ''Tasmád dharmah sadákáryah'': Therefore dharma should always be practised.<br> | |||
| 2-8. ''Viśaye puruśávabhásah jiivátmá'': The reflection of Puruśa in a unit object is called the jiivátmá (unit soul).<br> | |||
| 2-9. ''Átmani sattásamsthitih'': Every entity is embedded finally in the Átman.<br> | |||
| 2-10. ''Otahprotah yogábhyám samyuktah Puruśottamah'': Puruśottama is linked to each entity individually and to all entities collectively.<br> | |||
| 2-11. ''Mánasátiite anavastháyám jagadbiijam'': The seed of the universe lies beyond the mind, in a state the mind cannot comprehend.<br> | |||
| 2-12. ''Saguńát srśt́irutpattih'': The creation originates from Saguńa Brahma.<br> | |||
| 2-13. ''Puruśadehe jagadábhásah'': The universe takes form within the Cognitive Body.<br> | |||
| 2-14. ''Brahma Satyam jagadapi satyamápekśikam'': Brahma is Absolute Truth; the universe is also truth, but relative.<br> | |||
| 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.<br> | |||
| 2-16. ''Akartrii viśayasamyuktá Buddhih Mahadvá'': The Buddhitattva, or Mahattattva, itself is not the doer, but remains associated with objects.<br> | |||
| 2-17. ''Aham kartá pratyakśaphalabhoktá'': The Aham is the doer, and directly enjoys or suffers the results of action.<br> | |||
| 2-18. ''Karmaphalam cittam'': The citta takes the form of the results of actions.<br> | |||
| 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.<br> | |||
| 2-20. ''Na svargo na rasátalah'': There is neither heaven nor hell.<br> | |||
| 2-21. ''Bhúmácitte saincaradháráyám jad́ábhásah'': In the flow of saiṋcara, matter takes form in the Cosmic citta.<br> | |||
| 2-22. ''Bhútalakśańátmakam bhútabáhitam bhútasaungharśaspandanam 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.<br> | |||
| 2-23. ''Bhútam tanmátreńa pariciiyate'': The bhútas are recognized by their corresponding tanmátras.<br> | |||
| 2-24. ''Dvárah nád́iirasah piit́hátmakáni indriyáńi'': The ]s (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). | |||
| ==Chapter 3: Mind and Sadhana== | |||
| 3-1. ''{{IAST|Paiṋcakośátmiká jaeviisattá kadaliipuśpavat}}'': The living being is the composite of five ] (layers of mind), like a plantain flower (with its petals).<br> | |||
| 3-2. ''Saptalokátmakam Brahmamanah'': The Cosmic Mind is the composite of seven ] (layers, worlds).<br> | |||
| 3-3. ''Kárańamanasi diirghanidrá marańam'': Long sleep in the causal mind is death.<br> | |||
| 3-4. ''Manovikrtih vipákápekśitá samskárah'': A distortion of the mind-stuff waiting for expression (i.e., a reaction in potentiality) is known as a samskára.<br> | |||
| 3-5. ''Videhiimánase na kartrtvam na sukháni na duhkháni'': In the bodiless mind there is no doership, no feeling of pleasure or pain.<br> | |||
| 3-6. ''Abhibhávanát cittáńusrśt́apretadarshanam'': The sight of ghosts is created by the cittáńu (mind-stuff) in concentrated thought.<br> | |||
| 3-7. ''Hitaeśańápreśito’pavargah'': The requital of an action is guided by the (divine) longing for welfare.<br> | |||
| 3-8. ''Muktyákáunkśayá sadgurupráptih'': Out of the intense desire for mukti (liberation), one attains one’s sadguru (perfect master).<br> | |||
| 3-9. ''Brahmaeva gururekah náparah'': Only Brahma is the guru, no one else.<br> | |||
| 3-10. ''{{IAST|Vádhá sá yuśamáná shaktih sevyaḿ sthápayati lakśye}}'': Obstacles are the helping forces that establish one in the goal.<br> | |||
| 3-11. ''Prárthanárcaná mátraeva bhramamúlam'': Prayer and ritualistic worship only become a source of confusion.<br> | |||
| 3-12. ''Bhaktirbhagavadbhávaná na stutirnárcaná'': Devotion is ideation on God, not flattery of God or ritualistic worship. | |||
| ==Chapter 4: Creation of the Universe and Kundalini== | |||
| 4-1. ''Triguńátmiká srśt́imátrká asheśatrikońadhárá'': The tri-attributional primordial force (progenitrix of creation) flows on in endless triangular forms.<br> | |||
| 4-2. ''Tribhúje Sá svarúpaparińámátmiká'': In the triangle of forces, the three attributes of Prakrti are locked in endless mutual transformation.<br> | |||
| 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.<br> | |||
| 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.<br> | |||
| 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.<br> | |||
| 4-6. ''{{IAST|Shambhúliuṋgát tasya vyaktih}}'': The process of creation starts from {{IAST|Shambhúliuṋga}}.<br> | |||
| 4-7. ''Sthúliibhavane nidritá sá kuńd́alinii'': In the ultimate state of crudification, the paráshakti lying dormant at {{IAST|Svayambhúliuṋga}} is called the ] (“coiled serpentine”).<br> | |||
| 4-8. ''Kuńd́alinii sá múliibhútá rńátmiká'': The kuńd́alinii is the (force of) fundamental negativity. | |||
| ==Chapter 5: The Samaj Cakra (Social cycle) and Socio-economic Theory== | |||
| 5-1. ''Varńapradhánatá cakradháráyám'': In the movement of the ], one class is always dominant.<br> | |||
| 5-2. ''Cakrakendre sadvipráh cakraniyantrakáh'': Located in the nucleus of the social cycle, ] control the social cycle.<br> | |||
| 5-3. ''Shaktisampátena cakragativardhanam krántih'': Accelerating the movement of the social cycle by the application of force is called “evolution”.<br> | |||
| 5-4. ''Tiivrashaktisampátena gativardhanam viplavah'': Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.<br> | |||
| 5-5. ''Shaktisampátena vipariitadháráyám vikrántih'': Reversing the movement of the social cycle by the application of force is called counter-evolution”.<br> | |||
| 5-6. ''Tiivrashaktisampátena vipariitadháráyam prativiplavah'': Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.<br> | |||
| 5-7. ''Púrńávartanena parikrántih'': A complete rotation of the social cycle is called “peripheric evolution”.<br> | |||
| 5-8. ''{{IAST|Vaecitryaḿ prákrtadharmah samánam na bhaviśyati}}'': Diversity, not identity, is the law of nature.<br> | |||
| 5-9. ''Yugasya sarvanimnaprayojanam sarveśám vidheyam'': The minimum requirements of an age should be guaranteed to all.<br> | |||
| 5-10. ''{{IAST|Atiriktaḿ pradátavyam guńánupátena}}'': The surplus wealth should be distributed among meritorious people according to the degree of their merit.<br> | |||
| 5-11. ''Sarvanimnamánavardhanam samájajiivalakśańam'': Increasing the minimum standard of living of the people is the indication of the vitality of society.<br> | |||
| 5-12. ''Samájádeshena viná dhanasaincayah akartavyah'': There should be no accumulation of wealth without the permission of society.<br> | |||
| 5-13. ''Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitam vańt́anainca'': There should be maximum utilization and rational distribution of the crude, subtle, and causal resources.<br> | |||
| 5-14. ''Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyám caramo’payogashca'': There should be maximum utilization of the physical, mental, and spiritual potentialities of the individual and collective beings.<br> | |||
| 5-15. ''Sthúlasúkśma kárańo’payogáh susantulitáh vidheyáh'': There should be a well-balanced adjustment among the crude, subtle, and causal utilizations.<br> | |||
| 5-16. ''Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh'': Utilizations vary in accordance with time, space, and form; the utilizations should be progressive. | |||
| ''Pragatishiila upayogatattvamidam sarvajanahitártham sarvajanasukhártham pracáritam.'' This is the ], propounded for the happiness and all-round welfare of all. | |||
| == References == | |||
| * {{cite book |title=Ánanda Sútram |author=Shrii Shrii Anandamurti |city:Jamalpur |publisher= Ananda Marga Pubs |year=1961 |ISBN=81– 7252– 027– 1}} | |||
| * {{cite book|title=The Spiritual Philosophy of Shrii Shrii Anandamurti: a Commentary on Ananda Sutram |author= Avadhūtika Ānanda Mitra Ācāryā |year=1981 |location=DenverColorado |publisher=Ananda Marga Publications |ISBN=81–7252–154–5}} | |||
| == See also == | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| {{Prabhat Ranjan Sarkar}} | |||
| ] | |||
| ] | |||
| ] | |||
| ] | |||
| ] | |||
| ] | |||
| ] | |||
| ] | |||
| ] | |||
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