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Ananda Sutram is the basic scripture of modern Yoga composed in Sanskrit by Shrii Shrii Anandamurti (1921-1990) in the year 1961. In the best traditions of sutra literature, the sutras (eighty-five in number), serve with breathtaking conciseness, as a framework for the entire Ananda Marga ideology. Ananda Sutram means, in part, “aphorisms leading to ananda, 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 Shrii Shrii Anandamurti has in a few vivid strokes presented humanity with original concepts of metaphysics, epistemology, ethics and macrohistory. 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, that offers the world a well-knit and progressive social system based on economic justice. A healthy society is described as a progressive utilization movement 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: Brahma (Supreme State) is the composite of Shiva (cosmic consciousness) and Shakti (energy or the creative principles of binding consciousness into what we call the universe).
1-2. Shaktih Sá Shivasya Shaktih: Shakti (the Operative Principle) is the shakti (force) of Shiva.
1-3. Tayoh siddhih saincare pratisaincare ca: Puruśa and Prakrti find their fulfilment in saincara (extroversial movement) and pratisaincara (introversial movement).
1-4. Paramashivah Puruśottamah vishvasya kendram: Supreme Consciousness at the nucleus of the universe is known as Paramashiva or Puruśottama.
1-5. Pravrttimukhii saincarah guńadháráyám: Saincara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles).
1-6. Nivrttimukhii pratisaincarah guńávakśayeńa: Pratisaincara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the guńas.
1-7. 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).
1-8. Guńabandhanena guńábhivyaktih: As the guńas increase their bondage, they express themselves fully in the emergence of the fundamental factors.
1-9. Guńádhikye jad́asphot́ah bhútasámyábhávát: Due to excessive pressure of the guńas, proper balance among the bhútas (five fundamental factors) is lost and jad́asphot́a (explosion of matter) occurs.
1-10. Guńaprabhávena bhútasaungharśádbalam: Due to the increasing influence of the guńas, clash occurs among the fundamental factors and bala (energy) is produced.
1-11. Dehakendrikáńi parińámabhútáńi baláni práńáh: The resultant interial force forming the nucleus within the physical structure and maintaining its solidarity, is called práńáh (vital energy).
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.
1-13. Vyaśt́idehe cittáńusamaváyena cittabodhah: Through the combination of ectoplasmic particles in the unit structure, the feeling of citta (objective mind) evolves.
1-14. Cittát guńávakśaye rajoguńaprábalye aham: As the influence of the guńas wanes and rajoguńa becomes dominant, the aham (sense of doership) evolves out of the citta.
1-15. Súkśmábhimukhinii gatirudaye ahamtattvánmahat:With further movement towards the subtle, the mahat evolves out of the ahamtattva.
1-16. Cittádahamprábalye buddhih: When the aham is greater than the citta, the buddhi (intellect) evolves.
1-17. Ahamtattva mahadprábalye bodhih: When the mahat is greater than the aham, the bodhi (intuition) evolves.
1-18. Mahadahamvarjite anagrasare jiivadehe latágulme kevalamcittam: In undeveloped living organisms, creepers and shrubs where aham and mahat have not yet evolved, there is only citta.
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.
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.
1-21. 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.
1-22. Átmani mahadprańáshe nirguńásthitih nirvikalpasamádhih vá: When the mahat merges into the Átman, it is called nirguńásthiti (state of objectlessness) or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension, of the mind)
1-23. Tasyasthitih amánasikeśu: This state (of nirvikalpa samádhi) is beyond the mind.
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.
1-25. Bhávah bhávátiitayoh setuh Tárakabrahma: The bridge between Nirguńa Brahma and Saguńa Brahma 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.
2-2. Sukhánuraktih paramá jaeviivrttih: The attachment to happiness is the primary vrtti (propensity) of living beings.
2-3. Sukhamanantamánandam: Infinite happiness is ánanda (bliss).
2-4. Ánandam Brahma ityáhuh: This ánanda is called Brahma.
2-5. Tasminnupalabdhe paramá trśńánivrttih: That (Brahma) having been attained, all thirst is permanently quenched.
2-6. Brhadeśańáprańidhánam ca dharmah: To long for and run after the Great is dharma.
2-7. Tasmád dharmah sadákáryah: Therefore dharma should always be practised.
2-8. Viśaye puruśávabhásah jiivátmá: The reflection of Puruśa in a unit object is called the jiivátmá (unit soul).
2-9. Átmani sattásamsthitih: Every entity is embedded finally in the Átman.
2-10. Otahprotah yogábhyám samyuktah Puruśottamah: Puruśottama is linked to each entity individually and to all entities collectively.
2-11. Mánasátiite anavastháyám jagadbiijam: The seed of the universe lies beyond the mind, in a state the mind cannot comprehend.
2-12. Saguńát srśt́irutpattih: The creation originates from Saguńa Brahma.
2-13. Puruśadehe jagadábhásah: The universe takes form within the Cognitive Body.
2-14. Brahma Satyam jagadapi satyamápekśikam: Brahma is Absolute Truth; the universe is also truth, but relative.
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.
2-16. Akartrii viśayasamyuktá Buddhih Mahadvá: The Buddhitattva, or Mahattattva, itself is not the doer, but remains associated with objects.
2-17. Aham kartá pratyakśaphalabhoktá: The Aham is the doer, and directly enjoys or suffers the results of action.
2-18. Karmaphalam cittam: The citta takes the form of the results 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.
2-20. Na svargo na rasátalah: There is neither heaven nor hell.
2-21. Bhúmácitte saincaradháráyám jad́ábhásah: In the flow of saiṋcara, matter takes form in the Cosmic citta.
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.
2-23. Bhútam tanmátreńa pariciiyate: The bhútas are recognized by their corresponding tanmátras.
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).

Chapter 3: Mind and Sadhana

3-1. Paiṋcakośátmiká jaeviisattá kadaliipuśpavat: The living being is the composite of five kośas (layers of mind), like a plantain flower (with its petals).
3-2. Saptalokátmakam Brahmamanah: The Cosmic Mind is the composite of seven lokas (layers, worlds).
3-3. Kárańamanasi diirghanidrá marańam: Long sleep in the causal mind is death.
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.
3-5. Videhiimánase na kartrtvam na sukháni na duhkháni: In the bodiless mind there is no doership, no feeling of pleasure or pain.
3-6. Abhibhávanát cittáńusrśt́apretadarshanam: The sight of ghosts is created by the cittáńu (mind-stuff) in concentrated thought.
3-7. Hitaeśańápreśito’pavargah: The requital of an action is guided by the (divine) longing for welfare.
3-8. Muktyákáunkśayá sadgurupráptih: Out of the intense desire for mukti (liberation), one attains one’s sadguru (perfect master).
3-9. Brahmaeva gururekah náparah: Only Brahma is the guru, no one else.
3-10. Vádhá sá yuśamáná shaktih sevyaḿ sthápayati lakśye: Obstacles are the helping forces that establish one in the goal.
3-11. Prárthanárcaná mátraeva bhramamúlam: Prayer and ritualistic worship only become a source of confusion.
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.
4-2. Tribhúje Sá svarúpaparińámátmiká: In the triangle of forces, the three attributes of Prakrti are locked in endless mutual transformation.
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.
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.
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.
4-6. Shambhúliuṋgát tasya vyaktih: The process of creation starts from Shambhúliuṋga.
4-7. Sthúliibhavane nidritá sá kuńd́alinii: In the ultimate state of crudification, the paráshakti lying dormant at Svayambhúliuṋga is called the kuńd́alinii (“coiled serpentine”).
4-8. Kuńd́alinii sá múliibhútá rńátmiká: The kuńd́alinii is the (force of) fundamental negativity.

Chapter 5: The Samaj Cakra and Socio-economic Theory

5-1. Varńapradhánatá cakradháráyám: In the movement of the social cycle, one class is always dominant.
5-2. Cakrakendre sadvipráh cakraniyantrakáh: Located in the nucleus of the social cycle, sadvipras control the social cycle.
5-3. Shaktisampátena cakragativardhanam krántih: Accelerating the movement of the social cycle by the application of force is called “evolution”.
5-4. Tiivrashaktisampátena gativardhanam viplavah: Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.
5-5. Shaktisampátena vipariitadháráyám vikrántih: Reversing the movement of the social cycle by the application of force is called counter-evolution”.
5-6. Tiivrashaktisampátena vipariitadháráyam prativiplavah: Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.
5-7. Púrńávartanena parikrántih: A complete rotation of the social cycle is called “peripheric evolution”.
5-8. Vaecitryaḿ prákrtadharmah samánam na bhaviśyati: Diversity, not identity, is the law of nature.
5-9. Yugasya sarvanimnaprayojanam sarveśám vidheyam: The minimum requirements of an age should be guaranteed to all.
5-10. Atiriktaḿ pradátavyam guńánupátena: The surplus wealth should be distributed among meritorious people according to the degree of their merit.
5-11. Sarvanimnamánavardhanam samájajiivalakśańam: Increasing the minimum standard of living of the people is the indication of the vitality of society.
5-12. Samájádeshena viná dhanasaincayah akartavyah: No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.
5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitam vańt́anainca: There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.
5-14. Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyám caramo’payogashca: There should be maximum utilization of the physical, metaphysical and spiritual potentialities of unit and collective bodies of human society.
5-15. Sthúlasúkśma kárańo’payogáh susantulitáh vidheyáh: There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.
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.

Pragatishiila upayogatattvamidam sarvajanahitártham sarvajanasukhártham pracáritam.

See also

• Ananda Marga

• Yoga texts and documentation