Ananda Sutram

Ananda Sutram

"Ananda Sutram": the front cover

Author Shrii Shrii Anandamurti

Language English

Subject Philosophy

Publisher Ananda Marga Publications[1]

Publication date Front cover of the 1961 first edition (IND)

 Media type Print

Pages 80

ISBN 978-81-7252-027-4

Location in

Sarkarverse

Ananda Sutram[note 1] is a book composed in Saḿskrta by Shrii Shrii Anandamurti in 1961.[note

2]

In this book the author authoritatively summarized the entire Ananda Marga ideology.
The text consists of five chapters of eighty-five sutras (threads) describing the universe, the
mind, the spirit, and the foundations of a healthy society.

Contents
[hide]

 1 Background
 2 Chapter 1: Brahma Cakra
 3 Chapter 2: Dharma and The Nature of the Universe
 4 Chapter 3: Mind and Sadhana
 5 Chapter 4: Creation of the Universe and Kundalini
 6 Chapter 5: The Samaj Cakra (Social cycle) and Socio-economic
Theory
 7 Publication
 8 References
o 8.1 Footnotes
o 8.2 Citations
o 8.3 Sources

Background
Prabhat Ranjan Sarkar, the founder of Ananda Marga, dictated the original Bengali Ananda
Sutram to a close devotee as they sat, in a series of night sessions in 1961, on the tiger’s
grave in Jamalpur.

Chapter 1: Brahma Cakra

1-1. Shivashaktyátmakam Brahma: Brahma is the composite of Shiva and Shakti
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
(extroversive movement) and pratisaincara (introversive 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 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 jad́ asphot́ah bhútasámyábhávát: Due to excessive pressure of the guńas,
proper balance among the bhútas (five fundamental factors) is lost and jad́ asphot́a (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 jad́ áni 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 jad́ ábhásah: 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 nád́ iirasah 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 kuńd́ alinii: In the ultimate state of crudification, the paráshakti
lying dormant at Svayambhúliuṋga is called the kuńd́ alinii (“coiled serpentine”).
4-8. Kuńd́ alinii sá múliibhútá rńátmiká: The kuńd́ alinii 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 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: There should be no accumulation of
wealth without the permission of society.
5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitam vańt́anainca:
There should be maximum utilization and rational distribution of the crude, subtle, and causal
resources.
5-14. Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyám caramo’payogashca: There
should be maximum utilization of the physical, mental, and spiritual potentialities of the
individual and collective beings.
5-15. Sthúlasúkśma kárańo’payogáh susantulitáh vidheyáh: There should be a well-balanced
adjustment among the crude, subtle, and causal utilizations.
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 Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.

Publication
Ananda Sutram was first published on 18 June 1962 by Ananda Marga Pracaraka Samgha.
The book has been published and translated into several languages including Bengali, Hindi,
English.

References
Literary works of Prabhat Ranjan Sarkar portal

Footnotes

1. Jump up^ Ananda Sutram means, in part, “aphorisms leading

to ananda, divine bliss”. The literal meaning of sutra is “thread”,
implying that numerous jewels of thought can be strung on a
single such thread. In the traditions of sutra literature, the sutra
form has been valued over the centuries as a powerful tool for
communicating a deep philosophy in a condensed, memorable
way.
2. Jump up^ Between 1955 and 1990 the author wrote in
English, Bengali and Hindi. Prabhat Ranjan Sarkar wrote in the
name "Shrii Prabhat Ranjan Sarkar" when
 treating sociology, economics, philology and various other
subjects, and in the name ""Shrii Shrii Ánandamúrti"" when
focusing on spiritual topics. Many of his books he gave as
dictations; others were compiled from his discourses, some of
them in small pocket-books.

Citations

1. Jump up^ Ananda Marga Publications.

Sources

 Avadhūtika Ānanda Mitra Ācāryā (1981) The Spiritual

Philosophy of Shrii Shrii Anandamurti: a Commentary on
Ananda Sutram DenverColorado: Ananda Marga
Publications ISBN 81-7252-154-5
 Shrii Shrii Anandamurti (1961) Ánanda Sútram Jamalpur:
Ananda Marga Pubs ISBN 978-8172520274

 ANANDA MARGA PUBLICATIONS (2012) "Ananda Marga

Publications web site" Ananda Marga Publications retrieved 25
October 2013
Categories:
 Literary works of Prabhat Ranjan Sarkar
 Ananda Sutram
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