VIDJASAGAR

CONTENTS

SECTION A

1 .Spiritual practices Page 1

Conduct Rules Page 5
2. Sanskrit Page
11
Guru puja Page 12
Sam 'gacchadyam, Nityam shudam Page 13
Bath mantra Page14
50 Slokas - Subhasita Smn'graha Page 15
3. Basic Principles Page 20
Dharma Page
22
Morality Page
25
Astaunga Yoga Page 30
4. Tantra Page
33
Mantra Page
36
Kundalini; Different types of Samadhi Page 37
Cakras Page
38

SECTION B

Spiritual Philosophy

1. Ananda Sutram - Sutras Page 39

2. Brahmacahra Page 50
3. Tanmatra and Indryas Page 54
4. Pranendrya and Perception Page 55
5. Unit mind and Cosmic mind Page 56
6. Kosas and Lokas Page 57
7. Life, Death and Samakara Page 59
8. Brain and mind Page 61
9. Maya Page
61
10. Satasunga, four stages of Sadhana Page 62
11. Bhakti Page
53

fehlen

SECTION C
Social Philosophy

1. Chapter 5 Ananda Sutram - Sutras Page 65

2. Fundamentals of Prout Page 66
3. Necessity of Prout Page 67
4. Theory, Progress, Utilization Page 68
5. Samaj Cakras Page 70
 6. Leadership of Sadyipras Page 72
7. Sources of Society's motivity Page 76
8. Kranti and Viplava Page 76
9. 5 fundamental principles Page 79
10. Comparison Marxism and Prout Page 83
11. Eonimic Policy Page 84
12. Social value and Cardinal principle,
Sin, Pranadharma Page 90

PART 1. - SPIRITUAL PRACTICES

THE LIFE OF A WORKER

1. The 16 point chart (in english) angluding Yama-Niyama, 15 Shiilas, Satripu and
Ashta
Pasha, and the 34 workers rules must be filled out daily at self-analysis time,
The meaning of
,the rules will be regularly discussed and charts will be checked at monthly RDS
in Reg.
office.

2. Priority of personal duties:

1) Spiritual prastice,
2) duty,
3) bath,
4) food

3, Daily Diary must be filled out each day following the system:
a) Hour by Hour desciption (in shout) of day's activity .
b) finance--what you spent today .
c) concrete output (points that are covered in Personal Report).
d) self-analysis (a short deseription of your attitude of the day).
e) plan for tomorrow
Diaries will be check d at RDS!!

4. Daily time schedule--Given by BABA!

SUMMER:
5:oo - 5:30 Rise. Shaoca
5:30 - 7:30 Sadhana, AsaPas
7 30 -12.oo Work
12:oo-12.45 Sadhana
13 oo 17.oo Work
17 oo-18-30 Sadhana. Asanas
18-30 - 21 30 Work, self-analyse be Rd Rst d
--- TOTAL SADHANA TIME IS ,3 and 3/4 hours.
At least this much sadhana must be done each day , all though time of performence
may be adjusted
WIRTER-
5:30 - 6:22 Rise, Shaoca
6:oo - 8:oo SmdhanaS Asanas
8:oo -12:oo Work
12:po-12:45 Sadhana
13:DP-17:OO Work
17:oo-18:30 Sadhana, Asemas
18:30-22zoo Work. self-analysis
22:22-22:30 Sadhana
-Meals are included in work time,

5. FOLLOWING IISHTA:
a) Never give scope to doubts over Guru being parama Brahma.
b) Never accept anything said against the Guru
c) Never give baba the chance to think (by any thought or action se yours) that
you hre not
following Him. "Would He like my action ".

6. Orange and White uniform may be worn, but the shirt should be of normal
design, not WT
design. It Should only be worn at classes, DC, and retreuts wehr always stratght
clothes when
meeting public or officials.

7. It is far better rot to ask for personal things that you need or want.
wait until they are offer

8. BABA says that we would be like a Peach in regart conduct rules. (etic )
For other , we should be soft and sweet ; but for our own practce and discipline ,
we should be
hard just list like the peach pit . Be personally fanantic about 16 pounts.

9. Food should be strictly controlled . 4meals , 4items MAX ! a day .

Don't eat after others have finished; try to appear detached about eating , even
if vou are not .
Don't discuss organization during meal , or about the foot itself (except to
praise thew
cooking of another a bit ) or to criticize anoter's eating habits .

10. Guide to Human Conduct should be read every month , at least , and conduct
rules in full
every week.
11. A small Notbook , should be with you at all times to keep a record of you
duties ,
appointmes , and responsibilion ties . you will find find this one of your most
imortasnt
possessions .

THE SIXTEEN POINTS FOR ALL -ROUND SELF DEVELOPMENT

"The life of a brute is meant for physical enjoyment, while the objective of human
life is
spiritual practice. For spiritual practice you will have to maintain the physi cal
body, and for its
maintenance you will have to keep a balance in each and every stratum of life."

Shrii Shril Anandamurtii

1. ONE SHOULD WASH WITH COOL WATER AFTER PASSING URINE AND
ST00L

When used after passing urine, cold or cool water causes the muscles to contract,
thus forcing
out the few remaining drops of urine. This prevents the accumulation of uric acid
and other
toxins which produce disease. Completly emptying the blad der will also prevent
the formation
of kidney stones.

It is also recommended to use water to clean the anus after passing stool. Aside
from the
dubious ecologicel vale of toilet paper, it is unsanitary as it canoot even clean
thoroughly. It is
reconeanded to clean with water and use the left hand, afterwards thoroughly
washing the
hands with soap. (but touching the soap only with the right band for hygiene).

One should also, always carry a small plastic bottle of water at all times so as
not to miss the
opportunity to clean properly. - This is known as shoaca mainjusa.

2. SKIN

Males should pull back the foreskin of the genital organ so no dirt or bacteria
may accumulate
and cause disease. However, it is highly reconmended that all children ba
circumcised at birth
and that whoever has not had this operation, should go ahead and have it done,
unless their
doctor would specifically advise against it due to some personal medical problem.

3. JOINT HAIR

Do not remove hair from pubic areas, armpits, etc., as this hair grows naturally
for the
preservation of the body heat. Where two main joints meet, there is also a natural
system that
hair grows there. If heat is not preserved, certain glands will be excited and
this in turn will
stimulate physical desires. Hair of the head, face and all joint hairs should ha
washed with soap
regularly and combed. Daily oiling and combing of joint hairs keeps then clean and
healthy.
Also friction caused by combing has a beneficial effect on the sensitive glands in
these areas.
4. UNDERWEAR

The lungota is a tight-fitting underwear for men, it is very beneficial for health
and the
reduction of sexual excitment. Women should wear a tight fitting bra and
underpants.

All under wear must be washed daily.

5. VYA'PAK SPAOCA (HALF BATH)

Being overheated is an uncomfortable feeling. It is also unhealthy. Before eating,

sleeping, or
doing meditation or asanas, the body should be cool and refreshed. One will feal
much better
at mealtime, sleep better at night, and have much better concentration during
meditation.
During normal activities much heat is bulit up in the region of the lower cakras -
half bath, by
cooling these areas, balances the heat distribution and the energy can be used for
higher work.

The correct order for halibath is --

take cold water end splash first:
1. genital area
2. knees to feet
3. elbows to hands
4. water in mouth and splash eyes 12 or more times (Baba does it 14 times)
5. run water thrdugh nose three times
6. clean the back of the throught with the middle finger of the right hand
7. wash behind the ears and the back of the neck.

6. BATH

One should take a full bath at least once daily, if possible twice. Cold or cool
water is always
reccomended to begin and end the bath. If you use the shower, do not stand up
under it, but
squat or kneel down. Using cold water after a full night's sleep or a day's
activity can be quite
a shock to the nervous system, so there is a special way to begin the bath, which
prevents this.
Begin by pouring cold water down from the navel up front, and then on the back
opposite the
navel. Then pour water from the top of the head down. There is also a special
beautiful
Mantra and Mudra to be used after the bath. While wet, before drying, face some
source of
light (sunlight or bulb) and chant the Mantra using the proper Mudras. The water
on the skin
causes the light to be refracted into seven colours which are absorbed by the
clean skin.This is
very good for your health.

7. FOOD

All the cells of our body and hence the mind are formed of the food we eat, and
the water and
air we take into our body. The life of a cell is about 21 days. That is why a
doctor will often
prescribe rest and light meals for a sick person for about three weeks. So by
following these
suggestions, you will notice a change in your feelings as well as in your body
within that
amount of time, and probably sooner.
The best food, called sentient (sattvik), is good for the mind and for the body.
Another quality
of food, called mutative (rajasik), is good for the body and neutral for the mind,
or neutral for
both. The least healthy category of food is bad for the mind and bad or neutral
for the body.
Sometimes these static (tamasik) foods are even good for the body, but they are
never good
for the mind, so they should be avoided by everyone. For wholetimers and at the
training
centre only sentient foods are eaten. Otherwise margiis may take both sentient and
rajasik
food.

How the food is prepared also affects the quality. Therefore food should always be
cooked
with a loving vibration. Food in most restaurants should be avoided for this
reason.

How much food is taken also affects the quality. After eating one should have one-
third of the
stomach full of food, one-third full of water, and one-third full of air. A really
excessive
amount of even the most sattvik foods may turn tamasik in the stomach. It is best,
not to take
more than four times a day.

SATTVIK RAJASIK TAMASIK

Fruits Radishes More than three cups

Milk & dairy Hot spices of black tea or
products Black coffee & tea coffee per day.
Nuts, seeds Cocoa Red lentils
Most vegetables Chocolate Meat and meat
Grains, beans, Sea kelp products
Most herbs and spices Carbonated drinks Eggs
used moderately. Mustard leaf,
Seaweed seed and oil
Vinegar Onions and garlic
Mushrooms
Tobacco, drugs
Alcohol
Stale or burnt
foods.

8. FASTING

The Ananda Margiis should observe complete fast without water twice a month. On
the 11th
day after the new and full moon the effect of the moon on the waters of the earth
is very
strong. This results in tides in the oceans and seas. In the hunan body the liquid
portion is also
attracted upwards and there is a "jarring" effect in the upper body. By fasting
completely on
these days, not even drinking any water, a vacuum is created in the stomach and
this tends to
attract the liquid portion back down to less sensitive areas.

Fasting lasts from sunrise of the 11th day (Ekadasi) to sunrise of the following
day. To break
the fast it is best to drink a glass of room-temperature lemon water with a little
salt, without
touching the teeth. This cleans the system and neutralizes the acids which build
up during
fasting. After a few minutes one should take a small piece of banana. This starts
the iggestion
process in a gentle way and coats the esophagus with a milky smooth subtstance.
After
another ten minutes or so break fast may be taken. WT's and LFT's will fast on the
new and
full moon days also.

9. SADHANA

The word Sadhana comes from the Sanskrit root word "sidh", meaning "to com plete".
It
means effort, leading to completion, and in general refers to meditation. First of
all, those who
have learned the second lesson in Ananda Marga Sadhana, called "Madhuvidva",
should
always remesber to practrice it before every action, but especially before eating,
bathing,
sleeping, sadhana and asanas.

Secondly, Sadhana should be perftrmed twice daily, and whenever Sadhana is done,
all lessons
should also be completed. For whole- and fulltimers and in the training centre
Sadhana is done
four times daily.

Thirdly, Tapah should be done daily. Tapah is a form of penance by giving service
to those
less fortunate than we are. Under Tapah there are four kinds of actions or Dharma,
which are
called Yajinas. With each of these Yajinas there is a kind of service to be done
with the
ideation of the Supreme.

1) Bhuta Yajina - service to the created world, i.e., plants and animals.
2) Nr Yajina - service to human beeings
- Shudrocita Seva: physical help, nursing, relief work
- Ks'attriyocita Seva: providing protection and security
- Vaeshyocita Seva: socioeconomic improvement (sholarships, charities)
- Viprocita Seva: intellectual service
3) Pitr Yajina - service to ancestors, feeling respect and continuity with all the
personalities of
the past times. This service is expressed in the bath mantra.
There are four kinds of debts:
- to the mother who gave birth: work to elevate all women to pay this debt
 - to the father: serve all males
- to the a' carya: try to make him happy
- to the Guru: do His work
4) Adhyatma Yajina - to do Brahma Sadhana and help others to be unified with the
Supreme
Consiousness.

The fourth observance is called Sarvatmak Shaoca, which means all-round cleanli
ness. This
refers to our body, our dress, our environment and our internal and external
public and private
behaviour. Asanas are also a part of Sarvatmak Shaoca. One should try to do Asanas
twice a
day if possible. Another aspect is keeping in mind the 40 social norms.

Svadhyaya - reading some of the spiritual philosophy (Ananda Sutram or Sahasita

Sam'graha)
alouddaily.

10. NON COMPROMISING STRICTNESS REGARDING THE SANCITY OF IS'TA

The Ista or goal towards which we are working - Paramapurus 'a, Supreme Con
sciousness -
must never be lost sight of, must never be sacrificed.
The Is'ta is idea, pure spiritual wavelength, the centre of life, and Ba'ba' is
the ideal of our life.
Is'ta is the personel element - you can love your Is'ta andsurrender your heart's
sorrows and
pleasures. By ideating on Ista, all sorrows and bad thoughts of the mind
disappear. To follow
Is'ta you need love and surrender and devotion.
"Suppose you are walking alone through a vast forest with darkness all around you
and you
see a dim light far away. Now, if you march on, and tearing through this darkness
with your
eyes fixed on the light,what will you finally see? The nearer you proceed towards
the light,the
thinner will become the density of the darkness, and when youcome very close to
the light,
you will find no darkness at all.Similarly, with Brahma as the goal, this going
forward,
rendering' through the darkness of Avidya (extroversive force) is one of the
fights against
Avidya.This is call

Madyatmacara or the middle course,because without goal,how long can you go on

fighting
with the darkness?
Is is safe to grope your way through the darkness?
Are not time and labour vasted for want of the goal? Is it not frought with an
impending
danger?" (Sithasita Saagraha III,Shrii Shrii Anandauurti)
Non=kompromising means "holding firm" and also defending against any soft of
attack.
Ananda Margiis should not attack anyone's beliefs, even if they seem
illogical.Therefore,
Margiis should not allow others to attack our basic ideas without an effort to
properly explain
our position.

11. NON-COMPROSING STRICINESS REGARDING THE SANCITTY OF

ADARSHA

Adarsha is the ideology the impersonal element. It means to follow an ideal in

the things we
have to do in life. Ideology can be summarized as "ATMA MOKSARTHAM JAGAT
HITAYACA" -
self realisation and service to humanity.

Baba described ideology in the following way:

"When the psychic waves of the mind attain a parallelism with the spiritualwaves
of Atman,
this psycho spitritual parallelism is known as idea or bhava.... When this Bhava
or idea is
conceived on the psychic level, it isideology. Ideology, tberefore is the
conception if idea and
nothing else. Hen~, When we call some materialistic or political principles of a
person, party,
nation or a federation to be an ideology, it is a wrong use of the term. Ideology
involves in it a
spiritual sense - it is an inspiration which has a parallelism with the spiritual
entity. (Idea &
Idelogy, p. 101
Ideology also serves as a mirror - through it we can observe ourselves and others.
It will
reflect each person's being.
"Human existence is an ideological flow - fran imperfection towards perfection."
To follow
ideology we need two things: - energy and moral courage.

12..N0N-CO'PROMISING SThICTNESS REDING THE SANCLITY OF THE: CONDUCT

RULES
jb. have an attitude of strictness, firmness, in following all conductrules, also
against any
criticism.
3.N0N-COMPROMISING STRICINESS REGARDING THE SANCTITY OF THE
SUPRENE COMMAND

14.OATHS
when a person learns the technique of meditation fran a spintual teacher (acarya)
of Ananda
Marga, he or she is asked to make three pranises. They are never written down,but
always
kept in mind. These are very important and should be repeated mentally every
morning. If one
forgets the caths, he can ask any acarya.

15.DHARMACAKRA
Dharrna means innate nature or characteristic, cakra the circle.
The catined mental force fran a dnarmacakra or group meditation is so strong as to
help a
person solve arw problem, large or small, on this earth.
Dharmacakra should be attended at least once a week except for pregnant and
nursiAg
nothers. If you cannot attend, then you should skip a meal on the week end.

16. CSDK

CONDUCT RULES IN DETAIL : For all margiis - 16 points, 15 shiilas, onepoint local,
social
code as per Caryacarya 1,11 & III.
SEMINAR: One should attend seminars as often as possible. One should try to
increase
knowledge of spiritual and social philosophy, English (as world conlunication
language) and
one's nothertongue (for e:pression).
DUTY:It is important for every person to accept some duty, some responsibility,
and carry it
out as best he or she can.
KlIRTAN: One should sing and dance kiirtan to elevate the mind before sadhana, at
least once
a day.

THE 15 SHIlLAS

1) FERGIVNESS - In personal life always paidbn,but in collective life we have no

right to
pardon unless the action is rectified.
2) MAGNANIMITY OF MIND - Our angle of vision should be open and expan sive, 360
degree. This gives the quailitie of patience and gravity.
3) PERPEIUAL RESTRAINT ON BEHAVIOUR AND ThMPER - Behaviour means, how to
sit, to stand, to act in parLicular situations . Our behaviour should be guided by
Caryacarya
and the conduct rules. Rerrerter that people will judge you by your practioal
behaviour rather
than your philosqpby.

4) READINESS TO SACRIFICE EVERYTHING OF ONE 'S INDIVIDUALLIFE FOR

IDEOLOGY - This means a constant desire to reach the goal, merge with the Supreme.
Just
as we are ready to do anything for our near and dear ones ,we should be ready to
also sacrifice
for the sake of that ideology which is guiding all of humanity towards
universalism.

5) OROUND SELF-RESTRAINT - Allso inner control over the propensities is needed.

There must be inner and outer control, allround. If this is not here, we cannot
achieve eternal
happiness.

6) SWEET AND SMILING BEHAVIOUR - This means,not to be tense and stiff, e.g. if
you are doing relief work continuously for 18 hours without sadhana, food or
sleep, you
should still act in a nice way to others. This will bring others closer along the
path of bliss.

7) MORAL COURAGE - How can we develop this?

Through constant vigilance over desires, following rules of morality and much
sadhana.

8) SETTIING AN EXAMPLE BY INDIVIDUAL CONDUCT BEFORE ASKING

ANYBODY TO DO THE SAME
- There is a story about this: Once a lady brought her small boy to Sri
Ramakrishna and asked
him to tell her son not to eat so much sugar. Ramakrishna asked to return with the
boy after
three days They cane backat the appointed time and Ramakrishna explained to the
boy not to
eat so much sugar. The mother was curious to hear why they hadhad to wait three
days to get
this sirrple advice and Ramakrishna said, that three days ago he him self was
eating too much
sugar. If he had told the boy at that time,his words would have had no moral
force.

9) ONE SHDULD KEEP ONESELF AL00F FROM CONDEMNING,

GRITICISING,MUDSLINGING AND ALL, SORTS OF GROUPISM
- One must not only keep away from these things, but also try to uplift and
inspire others.
Griticism can be helpful, if it is a constructive and given face to face.

10) STRICT ADHERENCE TO THE PRINIPLES OF YAMA AND NIYAMA

11) DUE TO CARELESSNESS, IF ANY MISTAI'E IS COMMITTED UKENOW

INGLY OR UNCONSCIOUSLY, ONE MUST ADMIT IT IMMEDIATELY AND ASK
FOR PUNISMENT
- This is a very sound psychological point.Not admitting error creates
unnecessary guilt in the mind.We think to forget what happened, but we cannot. We
may be
able to suppress it for a while, but it comes out in other forrns. If the error
was big, then alone
we cannot get over it.We need to confess it to our own mind and then to someone
from whom
you take inspiration and ask for punishment for your own satisfaction. Otherwise
the guilt will
not disappear, and your spiritual flow will be blocked.

12) FEEN WHILE DEALING WITH A PERSON OF INIMICAL NATURE, ONE

MUST KEEP ONESELF FREE FROM HATRED, ANGER VANITY. - This keeps the mind
balanced and we are able to work in a more constructive way.
13) KEEP ALOOF FROM TALKATIVENESS - Some people are continually talking. So
much energy is wasted this way If aperson speaks too much, the value of their
wordsbeccoes
less and less.

14)OBEDIENCE TO THE STRUCIUPAL CODE OF DISCIPLINE - This means that we

should obey that spiritual oode which we accept on the path that we ac cept
leading towards
our goal.

15) SENSE OF RESPONSIBILITY - for ourselves and for others. Those without sense of
responsibility should not get any duty.

ONE POINT LOCAL:

NON-COMPROMISING STRICINESS AND FAITH REGARDING THE SANCTITY OF
ISTA, ADARSHA, CONDUCT RULES AND SUPREME COMMAND.

THE 14 POINTS

1. Obedience is dicipline and discipline is obedience.

2. No logic,no reasoning, but compliance of the order.
3. You will have to reach at the appointed time,when you have been called
without fail, if
you are not dead.
4. You will always think in terms of cosmic brotherhood and act accordingly.Any

sectarian view or narrow mindedness, such as castism, provincialism

or nationalism
will not be tolerated.
5. Learning of the fine arts and their :aaintenance will be your regu1ar duty.
6. You will always be accustomed to lead a hard, industrious life.
7. You will never talk ill of others and will never indulge in mudslinging.

The One Point

Except in obedience to the order of my higher authorotios, I am under no circum

stances to
leave my headguaters without handing over my duty and responsibility to a
responsible person
authorized by my higher authority for the purpose, even if my absence is proposed
to be for a
very short period.
THE SOCIAL NORMS

1. You should offer thanks to one from whom you are taking service. say 'Thank
you' ).
2. You should promptly reply to one's Namaskar in a similar way.
3. At the time of receiving and offering something one should perform it with
one's right
hand, touching the left palm just at the point of one's right elbow.
4. One should stand up from his chair if any respectable elder person comes
before him.
5. While talking you must use respectable words about a person who is absent.
6. While yawning, you must cover your mouth and make a mild sound with the help
of
your fingers at once.
7. Before you sneeze, you must cover your mouth with handkerchief or hand.
8. After cleaning your nasal duct, you shoudd wash your hands. Also remember at
the
time of distributing food, if you sneeze or cough, by using hand, you must wash
your hands
immediately.
9. After passing stool and using water, you will wash your hands with soap, but
the soap
should first be rubbed in the right hand and then the left hand should be cleaned.
10. Before you come to some person engaged in talking, you should seek permis
sion and
then come.
11. You should not engage in private talk in train or bus.
12. Don't take others articles without his prior consent.
13. Don't use anything of others.
14. While talking, don't hit anybody by your harsh and pinching words - say what
you want
to say indirectly.
15. Don't indulge yourself in criticising others' faults and defects.
16. When you are going to meet with office personnel,you should seek prior per
mission
or send your identity card or at least a verbal permission.
17. You should refrain from reading the personal letters of others.
18. While in conversation, you should give scope to others to express their view.
19. At the time of talking, when you are listening to somebody,you should make a
inild
sound off and on,indicating that you are listening to him attentively.
20. When talking to somebody, you should not turn your face into another
direction
21. Don't sit in 'Zamindary posturc' and dance your feet in a silly manner.
22. If a man whom you have gone to meet is writing something at that time, then
do not
look at his writing paper.
23. Don't put your fingers off and inside your mouth, and never cut your
fingernails with
your teeth.
24. At the time of conversation, if you fail to understand anything, then humbly
say
'Excuse me, please'.
25. When somebody is inquiring about your health, and welfare,you should offer
your
'cordial thanks' to him.
26. Tell 'Good morning', ' Good evening' and ' Good night' according to the phase
of the
day.
27. One should not go to others' house to call on somebody at night after 9 pm.
28. If you are to convey something negative to someone, you should use the words
Excuse
me' and start your talk.
29. Before you go to meal,you should wash your hands and face.
30. If you want to take honey, you should take it with water.
31. Don't talk standing before someone who is then eating.
32. Don't sneeze or cough when you are at the dining table.

HALF BATH

The most apparent benefit of the Half Bath is the cleansing and refreshing effect
of its pratise.
Less apparent is the fact that cooling the joints reduces the wear and therefore
prolongs the
active life of our lirts. Witness the agility of Yogis and Yoginis.

Much less apparent is the effect of the Half Bath on the energy flows within the
body. Our
body is a manifestation of energy system, there is a constant flow within it. We
'night say that
in fact, as well as being an expression of energy, our body is also a conductor of
same. As with
any other conductor, when there are disconti nuities in the flow, energy is lost
from the system
and heat is produced. Both the electric light and heater opperate on this
principle,by placing a
resistor - a disconti nuity in the electric flow.Both are ccomon exa~ples of the
trans- formation
of energy from one form to another.

In our bodies, our joints are a major discontinuity in the flow of body energy.
This is why our
joints are at a higher temperature than the rest of our lirrbs, even without the
heat that is
generated by the friction of locomotion.

In meditation we att~Tpt to reduce the quantum of energy distributed throughout

our bodies
and focus it through the practice of concentration. Thus the physiologi cal
activities of the
bodies slow down in so far as the meditator is successful in his practice.

A Yogi deep in his Sadhana has very little or no pulse at all. He is in a state of
suspended
animation - that is, his fundamental animal functions are for that time,
carpletely suspended
due to the conscious withdrawal and redirection of energy within the body. At this
time his
body temperature drops way below normal.

Half Bath, in so far as they cool the joints, facilitate this energy flow.
Similary, in cooling the
lower Thakras, energy concentrated below the navel is released for higher work.

() () () () () () () () () () () () () () () () () () () ()

The following research, reported in Newsweek, Jan. 13, 1975 suggests another of
the helpful
effects of the Half Bath. One could expect that splashing the lirts and eyes with
cold water
would trigger the "Diving reflex" - slowing the heart rate, lowering exygen
consumtion and
thus dropping the body into a lower, slower, 'quiter' state of metabolisrn. The
constrictino
capillaries in the limos and abdominal organs would direct blood the heart and
brain.
This then is helping our pratvahara ( sense withdrawal) in effect withdrawing
the body's
attention from its peripherals and concentrating blood in the heart and
brain,preparing us for
our inner work-meditation.

THE DIVING REFEX

When a duck or a seal plunges underwater to search for food, an important

neurologic
phenomen occurs. The animals heart suddenly slows down by as much as 80 per cent,
and the
blood vessels in the lirts and abdominal organs constrict, diverting blood to the
brain and
heart. This is known to marine biologists as the " diving reflex" and its purpose
is to conserve
oxygen an aquatic animal 's underwa ter excursions. Recently, tesearchers have
shown that
vestiges of the diving reflex persist in humans, and a team at the University of
'lexas Health
Science Oenter in Dallas has used it to help patients suffering from a common type
of
disturbance in the heart

Interest in the diving reflex in humans more than a decade ago. Dr. Per Scholander
of the
Scripps Institution of Ooeanography, La Jolla, Calif., found that Australian pearl
divers often
showed peculiarities in their heartbeats suggestive of the reflex. Later, Dr.
Stewart Wolf of the
University of Texas at Galveston tested volunteers who immersed their faces in
pans of water.
te found that their pulse rates slowed dramatically, and levels of latic acid and
potassium rose
in their blood, indicating that the body cells were using less exygen..

.Wildentbal tested eight patients with PAT by siirply having them dunk their faoes
in joe-cold
water. Within fifteen to 35 seconds. PAT disappeared, and the heart rates of the
suject slowed
to a normal 70 to 80 beats a minute.

What I speak, i.e., my utterance , is only a manifestation of thy form:

what I hear - that also is the sonic manifestation of Thy form: whatever and
whenever I see
with the help of ny sight organ is but Thy form manifestation: whatever I think
within myself,
Judge or decide on evil or virtue are all only Thee. Nothing existeth outside
Thee, i.e.,
whatever ny sensory organs percieveth cometh from the world perneated by Thee and
whatever my motororgans activateth or shunneth are but the different exressions of
Thine.
o Merciful Brahma !
Let Thy inspiration guide my movesents toward the virtuous path - towards Suprese
Conciousness.
Let whatever I say, hear or see be charged with Thy thought and turned into
sublimity. Let ne
not see nor hear any nean entity nor give it a verbal form.
Let ne realize and understand every moment that Thou art all that is seeable,
hearable or
utterable by me. 0 Great One Be not miserly Towards me. Lead me to the
auspicious path -
to the path of good. Control my movements properly.

shrii Shrii Anandaurti

Subhasita Sangraha Pt. 2.

CAKKUNA SAMVARO SADHU SADU

SOTENA SAMVARO
GHANEMA SAMVARO SADHU SADHU
JIBBHAYA SAMVARO
KAYENA SAMVARO SADHU SADHU
VACAYA SAMVARO
MANASA SAMVARO SADHU SADHU
SABBATHA SAMVARO
SABBATHA SAMVARO BHIKKU SABBA
DUKKHA PAMUCCATI.
( Cakkuna - eye,
SAVARO - Control
Sotena - ear
Ghaneba - smell
Jibbbaya - tongue
kayena - body
Vacaya - lips
Manasa - mind
Sabbatba - all round
sabba - all
Dukkha - pain

Panucati - ocercome )

SANSKRIT

THE SONG OF THE BODY

All the mantras given in Ananda Marga sadhana are in Sanskrit language.(Sanskrit
is the oldest
langsage on this earth; all other languages have evolved from th's ancient mother
tongse.)
Mantras and holy chants in India are still recited in the original Sanskrit be
cause it is a purely
spiritual language, evolved from the deep meditation of great Yogiis over 10,000
years ago.
As they withdrew their Minds from the external world and focussed their
concentration inside
their own bodies, the exlored the workings of this inarvelous machine, the human
frame.
They discovered that there are fifty extremeiy subtle glands clusdered around the
ner vous
plexes located along the spinal column. ( of the larger and grosser of these
glands, such as the
pineal, pituitary, thyroid,parathyroid, thymus,etc. are known to medical science,
but the
majority are as yet undiscovered by modern scientists.) The secretions from these
glands,
stirnulated by the nervous centers, direct the functioning of the physioal body
and also cause
the emotional expressions of the mind.
As these ancient Yogiis directed their conoentration deeper and deeper inside
themselves' and
their external ears became deaf to the sounds of this world, they listened with
their inner ear"
to the subtle music of their own bodies.
Attuning their minds to one subtle gland at a time, they were able, after long
practioe, to
distinguish the particular vibration esanated from each particular gland.
Reareating each
particular vibration with their own vocal chords, they spoke these subtle sounds
aloudand thus
the sound of the Sanskrit language emerged.
These soubtle sounds become the letters of the Sanskrit alphabet. The sanskrit
language is the
human body's eternal song.

This language has not changed over time. The precised original pronounciation has
been
preserved by an unbroken line of holy men and scholars. All of the mantras and
chants in
Ananda Marga are taught by Acharyas ( spiritual teachers) in the original
Sanskrit. These
mantras, if pronounced correctly, vibrate the subtle glands and thus have a
powerfull elevating
effect on the human mind.

ROMAN SANSKRIT

16 VOWELS:

AA' I II U U' R RR, LR URR E AE, 0 AO AM' AH

34 CONSONANTS:
- Ka Kha Ga Gha U na - ( gutteral
- Ca cha ja jha I na - ( Palatel
- T'a T'ha D'a D'ba N'a - ( Oerebal
Ta Tha Da Dba Na - ( Dental
Pa Pha Ba Bha Ma - ( labial
Ya Ra La Va
Sha S'a Sa Ha, Ks a,

GURU PUJA

AKAN'D'A MAN'D'ALA KA' RAM'

endless round formed
VYA'PTAM' YENA CAR A'CARAM
permeated by which moving un moving
TATPADAM DARSHITAM' YENA
His foot caused to be seen by whan
TASMAE SHRIl GURAVE N NAMAH
to that respected Guru homage
I bow to the divine Guru, who reveals the divine being that encircles and
permeates the
moving and the non- nioving

AJIN, A NA TIMIR ANDHASYA

ignorance darkness to the blind one
JIN,A'N- ANJANA SHALLAKAYA
knowledge ointment by thr applicator
CAKS 'URUNMILITAM YENA
eyes not-blinking (open ) by Him
TASMAE SHRII GURAVE NAMAH
to that respected Guru harmage

I Bow to the divine Guru who by the application of the application of knowledge
opens the
eyes of one blinded by the darkness of ignorance

GURUR BRAHMA' GURUR VIS 'N' U

Guru Creater GURU Preserver
GURUR DEVO MAHESHVARAH
Guru God destroyer
GURU'EVA PARAM BRAHMA
Guru only Suprem Brahma
TASMAE SHRIl GURAVE NAMAH
to that respected Guru Homage

The Guru is none other than Brahma, the creater.

The Guru is none other than Vis'r.'u, the preserver.
The Guru is none other than the great Shiva, the destroyer.
The Guru is verily Brahma itself.
Th that divine Guru I bow.

TAVA DRAWAM' JAGADGUROH

your wealth Guru of the universe
TUBHYAM- EVA SAM'RPAYE
unto you only I surrender

SAM GACCHAHVAM

SAM' - GACCHA - DHVAM'

together may you (plural) go

SAM' - VO fl~ - DHV~M'

together may you sing

SAM' - VO - MANA'M'SI JA'NATAM

together your minds let (them) Be 'known

DEVA' - BHA'GAM' YATHA' PURVE

sages portion like, as previous first

SAM' - JA'NA'NA' UPA'SATE

together people enjoy

SAMA'NII - VA A'KU'TI
same and intention

SAMA'NA' HRDAYA'NI - VAH

same spiritual hearts your

SAMA'NA ASTU VO - MANO

same let there he your mind
YAThIA' - VAN SU - SAHA' - SATI
like, as of you good, together being in a right manner

Let us move together

Let us sing together
Let us come to know our
minds together
Let us share like sages of the past
That all people together
may enjoy the universe
Unite our intention
Let our hearts be inseparable
 Our mind is as one mind
As we, to trutly know one
another, becane one.

NITYAM SHUDHAM

NITYAM SHUDHM NIRA BHA SAM

eternal pure indescribable
NIRA KA RAM NIRANJANAM
formless urtlemished
NITYABOBHAM CIDANANDAM
eternally vigilent (omniscient)
blissful consciousness
GURURBRAHMA NAMA 'MYAHAM
to Guru Brabma I pay my salutations

BATH MANTRA

PITR PURUS'E BHYONAMAH

to my ancestors I pay my salutations
RS'I DEVE BHYONAMAH
to the sages of the past I pay my salutations
BRAHMA RPANA' M'
Brahrna is the act of offering
BRAHMHAVIH
Brabma is that which is being offered
BRAHMA'GNAO
Brahma is the fire which consurres the offering
BRAhMA NAHUTAM
Brabra is the one who offers
BRAHMAEVA TENA GANTAVYA'M"
One who offers every action to Brahma
BRAHMA KARMA SAMA'DHINANA'
Will merge in Him when the work is done.

All the beings are to be served with sarre steadiness in all three spheres,
physioal, rental and
spiritual. And you have to render the service by ascribing Narayanahood to the
served. Renter
the your service does not oblige Him, rather you are being obliged by Him because
of getting
a chance to serve Him in the form of living beings.

PART 1

1. Sa tu bhavati dandrah
yasya a'sha' visha'la'
manasi ca paritus't'e
ko' rthava' n ko'daridrah
2. Ya eko ja'lava'niisbata iishaniibhih
Sarva 'niloka' niishta iishaniibhih
Ya evaeka udbhave sanohave ca
Ya etadvidurancta' ste bhavanti

3. Sarvani 'pamayli devil

Sarvam' devil mayam' jagat
Thto'ham'vishvani'pa 'm'
ta' Tn 'flama' nil Parameshvarllm (Ma'rkan'deya Pura'n'a)
4. Aja'meka'm'lohitashukla krs'n'a'm'
bahvih praja'h srjama'fl'a'm svaru'pa'm
Ajohyeko jus' ama 'nonushete
Jaha'tyen'a'm'bbukta bhoga'majo'nya
(shruti)

5. Varn' a' shrama 'bhima' nena

Shrutida' sye bhavennarah
Varn'a'shram vlhiinashca vartate
shruti rru'rdhan 'I

6. Daevihyes 'a'gun'arnayil mama ma'ya'du 'ratyaya'

ma meva ye prapadyante ma 'ya' meta' ni' tarantite
(Gilta)

7. Twam 'vaes 'n' avil shaktiranantaviirya'

Vlshvasya blijam Parama'slma'ya
Sarmohitam' devil samastametad
tvam' vae
Prasanna'bhu'vi mukti hetuh

8. Satyaloke nira'ka'ra' maha'jyotisvaru'pln '11

Ma'ya' balkalarn'sam'tyajya dvidha'
bhinna'yadonrnukhii
Shivashaktl vibha gena j a ' yate srstikalpna'
(Thntra)

9.Apa'n'ipa'do javano grahilta' Pashyatyacaks' un Sashrn'otyakarn' ah Sa vetti

vedyam' na Ca
tasya'sti vetta'
tama' huragryam' punis' am 'maha' ntam' (Shruti)

10. Yanmanas'a na manute yena'hurrnano

matam'
11.Tadeva Brahma tvam'viddhinedam'
yadidamupa' sate
(Shruti)

1.He indeed is poor whose desires are limitless; and when a man is mentally
satisfied, to him
who is rich and poor?
2.That one great magician is controlling all the unit controllers and all the
lokas by His
controlling power; still He is One in creation and destruction and who can kno~
Him thus
becomes irrrnortal.

3.All the expreosions are of the devii (Prakrti). The universe is permeated by
Her, that is why I
salute the Iishvii in Her cosmic form.

4.Prakrti is unborn and singular, she is of red, white, and dark color, creating
innumer able
beings from Her own self; and the Punss'a is singular and ubborn. He is creating
with the help
of Prakrti, but in the long run, He becomes the singular abjuring connec tion with
Her.

5.A man becomes slave to the scriptures h' his pride for caste but he goes above
the scriptures
when he comes out of the pride.

6.All powerful Prakrti is m" ma'ya; she cannot be surrounted; but when man takes
refuge unto
me, I save them from ma'ya'.

7.Thou (Prakrti) art the great power with infinite momenta, cause of creation and
the great
Ma'ya' thou hast hypnotised all these beings, until thou
art pleased, one cannot get liberation. V

8.That great divine entity of effuigence is shapeless in the satyaloka, being

enveloped by the
Ma'ya the A'taan appears to be gram, leaving aside the bark of Ma'ya' the ex
pression
becomes dual, thus the creation sprouts from the dimension of Shiva and Shakti.

9.He is without hand and feet, still he takes and goes. He sees without eyes,
hears without
ears. He is the knower of everything, none can know' Him. That is why He is said
to be the
great Purus'a.

10.Whom the mind cannot think but the mind works for Him, that alone is Brahma,
one who
can know Him

11.
Thus who worships in this way.

1
Maccaks' usa 'pashyati yena
caks'u'm'si pashyati
Tadeva Brahma tvam' viddhinedam'
yadidanupa' sate

2. A' trnasthitam' Shivam' tyaktva'

bahistharn' yah samarcayet
Hastastharn' pin'darn'utsriya bhramte
jiivita' shaya'
(Shiva Sam'hita')

3. Etaddhyeva' ks 'anrn' Brabrr~

etadeva' ks 'aram' pararn
Etadeva'ks 'arna'Jina'tva yo
yadi cc'hati tasyatat

4. Etada'lanbanam' shres' t 'bametada' lam

banam pararn'
Etada' larrbanarn 'j ina' tva' Brahmaloke
mahijyate

5. Na'bhuktarn' ks 'ilyate kama kalpakotishaterapi

Avasbyameva bhoktavyam krtarn 'karma
shubba 'shuoham

6.Kannan'yeva'dhika'raste ma'
phales'u kada'cana

7.Sam'yogo yoao ityukto

Jiivaatma 'h Parama 'tmanah

8. A'tmaji'na' vidurjina'nam'
jina'nanyanya'niya'nitu
ta 'nijina 'na'vabha 'sa'ni
a ' rasya ' naevabobhana't

9.
Uttamo Bra)hma saobhavo madyama
dhynadh'ran'a'
Japastutisya' dadharna 'murti
puja dharna 'dharna
(Tantra)

10.
Tadevagni stada'ditya stadva'
yustaducandrama'
Tadeva shukra' tadbrahrna tada 'pastad
praja 'patih
Tvam 'striitvarn' puma 'nasi tvarn' kuma' ra
uta va kuma'rii
Tvam' jirn' adand' enavancayasi tvam jato
bhavashi vishva to mukhah

11.
Anyacchreyo' nyadutaeva preyaste ubhe
na'na'rthe purus' am' siniitan
Tayoh shreya a'dada'nasya sadhu
bhavatihiiyate'rtha'd ya u preyo vrn'iite
12. Hiran'yaraya pare koshevira 'jam'
Brahrna niskalam'
Tacchuhram' jyotis'a 'mi yotishtad yada' tmavidoviduh

1.
Whom the eyes oannot see and the eyes see for whom.
alone is brahma, one can know His worshipping like this.

2. One who worships the external Shiva leaving aside the shiva within roam's about
for food.
Subje and pulse even though it is in His hand: how one can get liberation when
like an
ignorant goes from pilgrim to pilgrim knowing the pilgrim within.

3. That Aks'ara Brahma (immutable) is the great deva and knowing that deva, one
becomes
such as a desires.

4. That entity is the supreme desideratum as well as most reliable, one can reach
the
Brabmaloka knowing that goal.

5. If the ractive moment is not consumed even after a thousand years, it has to be
consumed,
may be good or bad action

6. One has right to action, not the fruits.

7. Union between the microcosm and the macrocosm is said to be yoga. One can
perform
yoga only when he can leave aside all anxieties.

8. self knowledge is the only knowledge, rest are the shadow of knowledge, they
are not real;
one should know it.

9. Best is the ideation that I am Brahma, mediocre is he who performs meditation

and
concentration, bad is counting and singing praise, and worst is idolatry

10. Thou art fire, the sun, the air and the moon. Thou art the great sage, Brahma,
water and
benevolent ruler; thou art wife, male, young man, virgin; thou art trembling with
a worn out
stick in hand and thou art everywhere in this universe.
11. Before man there are two alternatives; one is shreva, the other preya. Man can
choose
either one. If he accepts shreya, he becomes noble, and wanes gradually if preva
is accepted.
The wise always prefer the shreya.

12. Above the Hirammaya kosa, Brahma pervades in effulgence and beyond creati9n,
one who
can know the great white effulgence.

1. Idam'ma'nus'am' sarves'a'm' bhu'ta1

ria'm'rnadhavsya rna'nus 'asya
sarva'ni bhu' tani madha
Ayama'tIna' sarves'a'm'bhuta'na' m'
rnadvasya a'tmanah sarva'ni bhu'ta'ni
rmaduh

2. A' ha rnidra' bhaya mathunainca sa'rna'nyarretad Pashubhirrnara na m

Dharmohitesa 'm'adhiko visheso darrnenahiina' pashuih sama'na'h

3. Vista'ra sarva bhu'tasya vis'n'orvishvamioam' j agat

Dras' t' avvama' trnavattasma' dabhedena vi caksanaeh
vioaksanaeh
(Visbnupura'na).

4. Bhaktiyogo vahuvidhaer rrargaerbha' vini

Bha'vyate
Svabha' Va gun' ama 'rgena pumsa 'm'
bba'vo vibhidyate

5. Abhisandha' ya yo him' sam' dontham' ma 'tsaryamevava'

Sam 'rardbhii bhinnaha' vo mayi
kurya't sa ta'masah

6. Iste sva'rasikii ra'gah pararna'vist'ata' bbavet

Tanmayli ya'bhavet bhakti sa'tra ra'ga'trnikouita'

7. Shuddhasattva vishes 'a 'dva'

premasu'rya'm'shu sa'myabha'k
Ruchibhishcittama 'srn 'ya
krdasaobha'va ucyate

8. Samyaun masrnito sva 'nto mamatya 'tishya 'nkitah

Bha'va sa eva sa'ndra'tma'budhach prenia 'nigadyate

9. Can'da'lo'pi dvijashres'thah haribhakti para 'yanah

Haribhakti vihiinashca vipro'pi shvapaca' dhamaha

10. Dva' suparn' a' sanyuga' sakha 'ya'

sama'narn'brks 'am'paris 'asvaja'te
Thyoranyan pippalam'
Svadvattyanashnannanyo' bhica' kashiiti

11. Brhattva'd Brahma Brm'han'tva'd Brahma

yatra na'nyat pasbyati na'nyacchrn'oti
na'nyadvija'ti sa Bhu'ma'

12. Bhidyate hrdayagranthishchidyante sarvasam' shaya 'h

Ksiiyante oa'sya karma'n'i tasmin drste para'vare

1. This man is sweet to all beings, all the beings are sweet to man. This at'ma is
sweet to all
beings, all the beings are sweet to this a'tma.

2. Man and animal are equal in food, sleep, fear and sex; but dharma is the
special craracter of
man. Without dharma, man is equal to animal.

3. In course of ennansion every bhu ta becomes Vis'n'u. The universe itself is

envel oped by
Him, the wise look upon wnatever he sees as the expression of himself and
therefore does not
discriminate.

3. The bhakti yogis are of many types and differ according to the thought of the
thinker and
the people differ in this respect according to their characteristics.

4. He who makes show of his ego and ritualistic grandeur with violence and tries
to exhibit his
pcop is inert in nature.

5. That is which the natural attraction for the Ista arises and becomes one with
Him with
attention is known as ragatmika.

6. That is known as Bhava when a man is pure, sentient in nature, has the glow of
love and
equlnamity and his taste rnns towards spirituality.

7. By which the mind becomes soft, arises coppassion for all the creatures that is
known as
prema, the best type of bhava of the soul.

8. Adrija is better than a low born chandal is he has devotion for the Hari, but a
vipra is
inferior to animal if he is devoid of devotion for Hari.

9.Two beautiful winged birds are sitting in close touch, one of the two birds is
tasting fruit and
the other is only looking.

10. He who is greater than greatest and makes everyone great is Brahma. He is
cosmic in
whom none is seen, none is listened, and nothing is known.
11. When the knot of the hridaya is pierced, all doubts are uncovered and
consequently,
reactive momenta are consumed and one sees the Paravara (Brahma).
1. Pu'rn 'amadah purn'arnidarn'
pu'rn'a'd pu'rna'mudacyate
pu'rn'sya pu'rn'ama'da'ya
pu' 'arreva 'vashisyate

2. Thamevama'ta' Ca pita' tvarreva

Tvmeva bandhucasakh'tvameva
Tvameva vidya' dravin' am 'tvarneva
tvarreva sarvarn' inam deva deva

PART 2

3. Thdejati tannaejati tad du're tadvantike

Tadantarasya sarvasyatadu sarvasya'sya
ba 'hyatan.

4. 'tamah pravishanti
ye 'yidya 'mupa 'sate
Thto bhu'ya iva te tamo ya u vidya'ya'm' rara

5. Natatra su'ryo bha'ti na' candrat'ra'kam

nema vidyuto bha 'nti kuto' yarnagnih
Tameva bha'ntamaubha'ti sarvarn
Tasya bha'sa'sarvamidam' vibha'ti

6. Anub-hu'tim'bina'mu'd'ho vrtha'
brabman' imodate
Prativirtita sha' kha' graphalasva' -
danamdavat

7.Yatha' nadyan syandarna' na' h samudre -

stan
gacchanti na'maru'pe viha'ya
Tatha' vidva' nna' maru 'pa 'dvinimuktah
para'tparam' punis'amnupaeti divyam

8. Manan eva manus'ya'na'm'ka'ran arn'

baridhamoks 'ayob
Bandhasya vis' aya saungimuktonirvis' ayam' tatha'

9. Mayyeva sakalam' j a' tam'

Mayi sarvam' pratis't'hitam
Mayi sarvam' layarn'yati
Tadbrahma' dvyayarnayaha
(shruti)

PART 3

10. An'oran'iiya'nrrahato rnahiiya'na'trna'sya

jantornihito guha'ya'm
Tamakratuh pashyati biltashoko
dha 'tarasa ' da 'nrnahima 'nama 'tmanah
1. This is purna, that is puma, purna emanates from purna, purna is taken and from
the purna
and still the remainder is puma.

2. Thou art my mother, father, friend and sakha, vidya, and everything of my life,
thou art my
of Lords.

PART 2

3. Brahma is moving and is not moving, He is far away from you that you can' t see
Him and
so near that you can't hear Him, within Him is everything but He is beyond
everything.

4. One who worships A'vidya alone enters into darkness, definitely but one who
knows vidya'
and a'vidya' and still worships a'vidya' alone enters into further darkness.

5. There the sun, moon, stars do not glitter. Even the lightning does not spark,
what to speak
of fire. He is the only effulgence and everything gets effulgence from Him.

6. Without realization it is meaningless to speak about Brahma as one cannot taste

the real
fruit from each shadow.

7. As many rivers come and become one with the sea but before merging in the sea
they exist
with separate names. Similarly different creatures exist with different names
until they merge
in the Cosmic ocean and dissolve in one nomenclature.

8. Mind is the cause of bondage and liberation. When the mind is attached with the
object then
it causes bondage and when it becomes object- less it leads man to libera tion.

9. I am the Brahma from whom everything originated. In me everything remains and

everything again is coming back in me after destruction. I am that great Brahma.

PART 3

10. Smaller than the smallest. Greater than the greatest. The A'tman of the living
being is
hidden in the very "I" feeling. Those.who are free from passion and also are above
the feeling
of pain (biitashuka) who are not affected by despondancy (akratuh), by the grace
of Parama
ma they can realize the Bliss,.

1. Sa iishvara anivaoaniiya parana pranasvaru 'pa

2. Uttis't'hata ja'grata pra'pya

vara'nnibodhata
Ks 'urasya dhauraunishita' du' ratyaya'
durganpathastad davayo vadanti

3. Tiles' u taelarn' dadhinjiva

sarpira' pah srotahsvaran' iis' u ca' anib
Evarna'tma'tnani grhyate'sao
satyenaenam' tapas'a yo'nuashyati

PART 5

4. Yuti yukta nupa 'deyarn' vacanam

ba'laka'dapi
Anyan'trn' rreva tyaj yampyuktam'
padmaj anmana'

5. Asado na'sadganayo trnasana'jyotir

garnayo
Mrtyunna 'rnrtorgainayo a'viravih mayaedhi

6. Bbaktir bhagavato seva

bhaktih prema svaru'pinii
Bhaktir a'nanda' ru'pa'ca
bhaktih bhaktasya jiivanam

7. Nityam' shuddham' niraha'sam

nira' ka' rain nirainjanain'
nitya bodhain cida'nandam'
gurubrahma' nama' myahain

8. That iishvara is beyond speech and he is the embotyment of love. Man devoid of
love
cannot achieve Brahma.

9. Uttis't'hata - in awake and dream try to get ba~ your wisaan. This path is as
sharp as the
edge of a razor blade and this is full of darkness. The wiser man says it is
almost
insurmountable to cross.

10. As there is oil in the oilseed, butter in the yogurt, water in the riverbed,
fire in the wood,
but one cannot see it similarly A'tman is hidden in this body and one can- get it
by adherence
to satva and penance. Rub the wood and get fire., churn the yogurt and butter is
taken. If one
tries to say there is no A'tman it is foolishness.

PART 5

11. If a boy speaks such words which are full of logical reasoning and tasteful
and touching
then one has to accept it, but if Lord says something illogical and unreasonable
then it will be
discarded as (trn'a) grass. -

12. Lead us from unreal to real. Take us from darkness to light. From mortality to
immortality.
Please inkindle our intellect again and again. oh, Rudra, let ire see your right
face; always I am
afraid of divine scorn.

13. Devotion is service to God. Devotion is love incarnate. Devotion is Bliss

erto~nt.
Devotion is Bliss ertodyent. Devotion is the life of a devotee.

14. Pure, blemishless, changeless, no reflection, shapeless, stainless, source of

all intu ition,
always blissful is consciousness.
I salute to that Guru who is God incarnate.

3. BASIC PRNIPLES

"Exstence warrents a fundament. Life without a strong fundament

may collapse even by a mild blow.
Cosmic Ideology is the strongest fundament."

Shrii Shrii anandamurti

BASIC PRINCIPLES OF ANANDA MARGA

a)
Your treasures:Sublime philosophy, Universal love, intensely keen unity.
You flap: A triangular flag of saffron colour bearing the mark of white'svastika~.

Synbol:Pratik- syitol of ideology

Yantra- "machine which generates spiritual energy"

1)Triangle with vertex pointing up - Energy

2)Triangle with vertex pointing down - Sapience (knowledge)
3)Rising sun - balance between the two triangles - spiritual progress, devotion
4)Svastika - symbol of permenent victory

This syrtol should be regarded with proper respect and used in Dharmacakras and
initia tions.

ANANDA MARGA - means Path of bliss -

-comtplete phylosophy of life, concerning full development of human potential in

all three
spheres, physical, mental and spiritual. Has not?iing to do with superstitions and
dogmas - has
a practical and scientific approach.

"Spiritualism is not an utopian ideal but a practical phylosophy which can be

practiced and
realized in day to day life, however mundane it be. Spiritualism stands for evolu
tion and
elevation, and not for superstition, inaction or pessimism. All fissperious ten
dencies and group
or clan philosophies which tend to create the shackles of narrawmindedness are in
no way
connected with spiritualism and should be discouraged. That which leads to
broadness of
vision alone should be accepted. Spiritual philosoph does not recognize any
distinctions and
differentations unnaturally made between man and man and stand for universal
fraternity."

BA'BA - Idea and Ideology

ANANDA MARGA PRACARAKA SANCHA- The organisation formed for the purpose of
propagating the ideals of the path of Bliss

- Pracaraka - propagation
- Sam'gha - society, fellowship
- Containing many branches - e.g.
ERAWS (Education, Relief and Welfare Section)
RU (REnaissance Universal)

Philosonhy is contained in three scriptures

TRISHASTRA

1)Dharshanshastra - (philosophy) Ananda Sutram (given directly by Shrii Shrii

Anandauati)
2)Dharmashastra - Subhasita Sam'graha (discourses given by Baba down ccopiled)
3)Samaj shastra - Caryacarya - Social codes.

b) GOAL OF HUMAN LIFE PREYA AND SHREYA

(pleasure and bliss)

Ananda Sutram chapt 2 - Sutras 1-7)

2/I ANUKU LAVEDANIIYAM 'SUKAM
=Anukula - favourable, congenial
=vedaniiyam- feeling, sensation
=sukham - happiness
=appiness/pleasure is a congenial mental feeling.
-Contact of an object which has a vibration syppathetic to to a persons sarms
karas/ desires
gives a feeling of happiness or satisfaction. This is tempory happiness or plea
sure, it has its
opposite - if the vibrations are not syppathetic, pain or feeling of loss is
experienced.

2/2 SUIKA 'NURAKTIH PARAMA 'JAEVI IVRTTI H

Sukha - happiness
Anuraktih - intense desire
Parasa '- Supreme
Jaeviivrttih - characteristic, tendancy of living being.
The appetite for pleasure is the supreme desire of all living beings.
-All actions are guided by the motive of attaining happiness. This is the very
meaning of mans
existence, so to feel the lack of happiness is a danger to his existence. One can
not attain
camplete satisfaction through this tempory happiness or pleasure.

2/3 SUKHAMANANTAM A'NANDA

Sukha - happiness
Anantam - infinite
Anandam - bliss
Infinite happiness is Anandam or Bliss.
-Man wants endless happiness but the medium through which he tries to satisfy this
desire, i.e.
through the sense organs, is bound by the limitations of the objective world - he
can becooe
completely exhausted in his attempts to satisfy his longing through worldly
pleasure (preya),
but his ultimate desire can only be fulfilled through the attain ment of that
Infinite happiness, (
shreya ) Bliss/ Anandam.

2/4 ANANDAM BRAHMA ITYA'HUH

=A'nandam - Bliss
=Brabma - Supreme Conciousness
=Itya 'huh- it is thus said
thus it is said - Brahma is Bliss.
Brahma - Supreme entity, is One not man's. The unsatiated human longing will only
be
satisfied when one has become one with that .Supreme Reality. he is One, the
Supreme, out of
which the entire creation has come. Therefore to knaw that One, means to knw all.

2/5 TASMINNUPAIABHE PARAMA THS 'N 'A 'NlVRTITH

=tasmin - that
=upalabau= learning, understanding
Trs'n'a -thirst
nivrttih -quenched, satisfaction.
- Brahma being the only limitless entity, when man achieves realization of that
Supreme
entity all desires are quenched.

2/6 BRHADES 'AN'A'PRAN'IDHA NAM CA DHARMAH

Brhad - great
es 'an 'a -intense desire, effort of attainmant
pra'idha'na - to run after, surrender ones self
Ca - and
Dharma - essential nature of an object , innate characteristic.
That desire for the Great and running after it in close succession is Dharma
-Man's nature is to run after the Great - the effort to follow that is Dharma
is Dharma
Sa'dhana
. And so knowingly or I' unknowingly man is indeed running after limitless"
BA'BA'
2/7 TASMADHARMAH SADA'KA'RYAH
Tasmad - from that ( Brahma
Dharma - characteristic
Sa Ia' - always
ka'ryah - work
All works should flow from Him, all works should be guided by Dharma.
Dharma Sa 'dhana 'is indispensible to every living being. Man is the only living
being whose
mind is developed enough to do this Sa'dhana'- therefore if man does not do this
he can hardly
be called a human being.

C) , DHARMA:
-of two kinds -
1) Svabhavik
2)Bhagavad

DHARMA - nature, characteristic, property

e.g. the nature of fire is to burn.

1) Svabhavik charma - Common to all animals including man

Four Aspects - a. Ahara - eating
b. Nidra - sleeping
c. Bhaya - fear
d. Maethuna - reproducing
Man also has this dharma - cannot be ignored, but should be peoperly controlled.

2) Bhagavad Dharma -
is that which leads to Bhagavan or Lord, Supreme Conciousness.
-also has four aspects ( Caturspada - four footed): -
a) VISTARA - Expansion of mind, psychic exspansion
continual expantion of mind towards the infinite.
Where there is no spiritual expansion either in Sadhana or in Dharma and where
there is
narrowism, where where people divide others on different gods, you may take it
that they are
away from bhagavad Dharma. Bhagavad Dharma has no scope for differentia tions.
By following the path against Bhagavad Dharrna, humanity will not prosper but
sectarianism will progress.
Ba'Ba
b) RASA - Flow - flow towards Parama punisha, away fran bondages.
For p. p, there is nothingexternal, everything is internal. Kis psychic waves are
our created
universe. The different wave length of His psychic waves create all the varied
entities. Similary
in the mind of hurrnn beings, different psychic wavelength are created because of
their varied
thinking. In each entity the average of all there different waveslengths is not
entity' 5 own
particular mental wavelength - This svarasa - This individual flow. Because of
this svarasa
there is difference between one individual and another.

Where one falls in love with Parana Purusa, one becomes acuainted with His nature,
when one
knows His nature, one becomes victorious but really speaking be knew the desire of
Parama
Purusa and therefore be becose victorious. Thus the second factor is to flow one
own mental
flow in the cosmic flow. The play of Krisna with rasa, is the rasaliila of
Krishna. Created
beings are to nove according to His will, there is no other way out.
Educators, intellect, prestige, are all meaningless all useless if they are not
directed along with
His flow. He has to say Parama purusa I want nothing from you, I want to move in
your
flow, let your desire be fuilfilled, I want nothing else.

(C) SEVA - a) external service , Bahyika

- serving entire universe as god
- 4 Yajinas
b) Internal Service Japa - repetition of mantra , Dyana / pure
meditation

both are needed, by the external seva, the mind is purified and with the purified
nind internal
seva can be done This internal and external seva can be done by everyone.
Ba'Ba

d) BRAHMA - The goal of Bhagavad Dharma.

Supreme Entity. Cosmic Consciousness. -
This goal is what makes this Bhagavad Dharma
-known - or unknowingly all have this attraction to the lord,
the desire for the Oreat.
This is what disting'uishes man from animals.

The natural love for God is in one heart of every human being and the man who does
not have
this is not a man but an animal.A thief, a sinner, is a man if he has love for Cod
in his heart.
But even a socalled moralist or intellectual not possessing love for Cod is not a
man at all Man
has Bhagavad Dhaiia animal does not. This is the only difference between man and
animal.
Ba'Ba

D) ANANDA MARGA IS A SUBJETIVE APPROACH WITH OBJUSTMENT

our Ideology - Atmamoks a arthani Jagat Hitayaca

Realization of Self - Service to Humanity

We cannot deny objectivity, man needs proper environment. Ananda Marga has
positure
attitude, man wants infinite pleasure and to avoid pain.
- This world is relative truth,
Brahma is absolute truth.
Brahma is the goal we have to make proper use of this objective world.
- Getting Brahma is like jumping into the ocean.
But to get to Brahma we have to go through the land (objectivity) to reach the
ocean.

Human Existence is an Ideological flow

Ba'Ba

- What is Ideology?

Idea = psych-spiritual parallelism

Ideology =is this pure spiritual idea of Bhava, concieved in psychic level.
Therefore a true
ideology is bared only in spiritualism.All existence must move on a path which has
been
concieved through the inspiration of this pure Idea of Bhava.No other kind of
movement can
carry humanity to its true goal.

DIFFERENDES BETWEEN DHARMA AND RELIGION

DHARMA

1. Derived from the Sanskrit root 'DRA' "Man" which means to sustain, to uphold
to grasp.
It has no true English synonym.
2. Based on logical conclusions
3. It is a rational approach to Satya ( Absolute 'Truth)
4.Has a universal validity.Spiritual self-culture is the only mean to attain it.
5 No opportunity for exploitation of any Sort
no vested interest and no group feeling
6.Based on love, libefty and equality.
7.Not bound by time, space and person nor has any
SVATATIIYA, VIJATIlYA, and SVAGATA BHEDA and thus inmutable.
8.The only entity required for its realisation is mind. It is realisable by
expansion of the mind
through spiritual self-culture and self-discipline which cause introversion of
mental
potentialities.
9.Has a universal approach and appeal and a uniformly beneficient effect.
10. Synthetic, creative, evolutional and progressive.
11. Assuredly unifying and humanising.

RELIGION

1. Called Matavad or up dharma in Sanskrit. MAZHAB in Arabic

and religion in English.
2. Based on sentimental faith.
3. Based on scriptures which are said to contain "
The Voice of Providence".
The scriptures of different religions are mutually contradictory and
hostile.
4. Inpassioned by regional sentiments, language bias , herd instincts, caste
preju dices,
sectarian urges and similarity in manners and customs.
5. Provides unhindered opportunity or exloitation through priestdom,
Mulladom, Popedom, etc.
6. Based on fear generated faith, superstition, beliefs and irrationality.
7.Dogrras and their observance change with the change in time, space and person
and as such
not eternal.
8.Ritualistic observances making use of external objects of the phen~ menal world.
Advocates
only the snctity of holy places , holy baths etc. They cause extroversion of
mental energies.
9.Rituals of different religions are mutually antagonistic, leading to
mutual distrust, disintegration and destruction.
10. Analytic, repressive, degrading and regressive.
11. Gives rise to fissiparous tendencies and animality.

Morality is the base

Sadhana the means
Life Divine is the goal"
Shrii shrii Anandamurti

(d) ` MORALITY
Niiti - morality ( actually the sanskrit word has no direct english synonym)
Ks'erra'rtha nayanarn'ityarthe Niiti"
That which leads the unit for its ks'ema - (spiritual progress) is Niiti.

Morality is not the goal - the goal is not to he good.

Morality that which will give us the strength to proceed to the stage where all
tenden cies of
inmoral thoughts, words or deeds have been remved.

-The goal is not, never to steal, the goal is that stage where the tendency to
steal is no longer
in the mind.

Niiti - goes together very closely with DHARMA.

Therefore in life of Dharma Sadhaka, Niiti is vital.

The first stage of Dharma is helped most by Niiti. The duty of Niiti is to help
Dharma.
Therefore in the life of a sadhaka,
Niiti plays a vital role. But Niiti is not the sunmin bonom of life, ramerit is
the first gate.
Before entering a house one has to pass through the gate. This very entering
through the gate
is Niiti. But simply by entering the gate one does not go into the house; for
going into it one
has to knock at the door. Th enter the house is Dharma Sa'dhaka and the gate
Niiti.
Th be a moralist is not enough, what it facilitates is that one has obtained the
passport. It can
therefore he said that Acarn a t Dharmah'.
The first phase of the conduct is Niiti.
Therefore those who are Dharmika cannot go against Niiti...

Ba'Ba Niiti and Dharma'

Morality - simply the effort to lead a well-knit life. It is dynamic, not a

static
rule, not sosething outside of us.
-it is a contant war against negative tendencies which gives us the inner
strength needed for
following Ideology.

Moral Ideas - must provide ability and inspiration to proceed on the path, should
help to
expand mental vision and help progress, not lead to superstition and closed
mindedness.

Sadhana in its very start requires a mental equilibrium. This sort of mental
harmony may also
be termed as morality.
Ba'Ba

Sa dhana is stuqgle - struggle is the essence of Sa dhana

- mind is always trying to go in so many thousand directions.
This constant struggle is against the negative tendencies of the mind.
Here are 2 types of mental reace:
black/static
white/sentient

- a) pleasure frati tenporary satisfaction - static peace

- b) man has to strive, to battle to drive out

The negative tendencies which prevent him frcm reaching his final goal (result of
this fight)
which is White/ sentient peace
A direct fight must he waged.
In the beginning the forces of negativity won't have of their own accord.
- They will be trying all the harder to distract you.
That is why, when starting Sa'dhana there seens to he more trouole, disturbance
and lack of
concentration. But if meditation is disturbed one should never get up and leave.

Tatastha - moralist - but sitting on the coast, i.e. at anytime may fall in
the Water due to
pressure of environment - kind of morality which is only an external euuilibrium-
can break
down at anytime.

Niiti -fails to be what it is, if it fails to help man progress and develope to
his maxirnum
staure.
-That which is virtuous with the virtue of its quidance.
- has the distinguishing quality of inspiring
- dynamic carrying force
- living force.
- practice of which is capable of inplanting ruan in ultirate subtilty in
suprere knowledge.
- term Niiti can only be justified if it can inspire man to reach the
point where the
question of leading him elsewhere doesn t arise.
Moralisim is not the dream fantasy of the idealist nor is it the meaes to the end
of the
materialist. It is such as presents itself before man with all the possibility of
merging the
atheistic objectivity into suprarnundane intuition.
BaBa'
YAMA AND NIYAMA- PRINCIPLE OF MORAHTY

YAMA - SADHANA

In Ananda rarga it is said that Morality is the base, sadnana the reans and Life
Divine the goal.
It is because of this fact that Yana and Niyarra
( the code of morality) is considered so important
- without it all your sadhana, service and sacrifice will be in vain.
Then again, Morality certainly is not the goal, for one who can resist a bribe of
50 dollars now
may not in the future if circumstances are not favourable ( e.g. he is starving or
he is in debt).
What morality aims for is to create a condusive rriind for sadhana. create a
state of oneness
with Brahma ( God) so no desire will be possible for theft or falsehood etc. which
are
antagonistic to self-realization.
so now let us icok at Yama and Niyana so we can get a clear idea of what we should
and
should not do in our lives. Yama means to control, therefore Yarna sadhana reans
the effort to
control. Yama links you with the outside world. Sadhana begins with Yama. All
actions with
the external world are controlled by the five principles of Yama.

1.AHIMSA-
is defined as not inflicting pain or hurt on anyone by thought, word or action.
This maans
never to stop or have the intention to stop ( cut off) someone progress (physi
cally mentall or
spiritually) permantly. For example, if someone is walking along the road with
good thoughts
in his mind and you stop his ideation by being negative to him or by assaulting
him , then this
Is violation of Abimsa i.e. it is Hirusa. It does not mean you can never get angry
with anyone
or use physical force as sometimes neces sary for the person. or persons ultimate
welfare -
what it reans is that it is the spirit behind the action that counts and not the
action itself. If
your actions are not good for the persons welfare and you were sincerely trying
to follow
Ahimsa then it will be made clear to you that it was wrong by the reactions you
recieve from
the act ( you will scon feel suffering).
It is a fact that for the purpose of living, sustenance fran other living beings
is neces sary. But
it should be from other lesser developed forms of life e.g. vegetables rather than
animals. This
of course varies according to time, place and person. It would be absurd to expect
an eskimo
to be a vegetarian, or if one is dying or very sick then one should take what ever
is needed for
his recovery. There are three classes of living beings:
1) Jatamitra - a born friend - e.g. the cow, it creates milk for us
2) Jatshatru - a born enemy, e.g. snake, tiger etc.
3) Nirareksa - it is neutral e.g. monkey, crow etc.
Nirapeksa can scretites become a Jatshatru - e.g. crow eat your crop. Because man
is the
highest evolved living being it is inportant not to allow other lesser developed
living beings to
threaten his existance and so it is not against Abimsa if you use force neces sary
to stgp the
actions of these Jatshatru, and this also applies in the case of ATITAYIl or an
aggressor.
These Atitayii should always be treated as Jatshtru.

There are six signs to tell an Atitayli:

1) . Deprives you of your livelihood - steals.
2) . Intends to attack you - he or they who have lethal weapons.
3) . want to steal or use up your wealth by brutal force.
4) Tries to kill you by poison.
5) .Sets fire to your home.
6). Aouses the female sex - i.e. rape, abducts one's wife.

It is not enough to fight back against Atitayii when being assaulted, but also one
must know
who they are and attack theru in advance, before they get a chance to attack you.
A classic
example of this Is found in the book Mabharata, where Krisna gathered together all
the
moralists and waged war on the inmoral kings etc. One must also use common sense
and not
attack the Atitayii if there is not adequate strength to win. Then again, if they
attack you
before there is the chance of aguiring adequate strength, then regardless one
should give them
something to fight for rather than just to surrender. Also an Atitayli can have
all six signs and
not just one or two , in fact often he/ they will. One inportant thing to
remember whenever
wing f�r ( physically mentally) is that- it is the Persons' conduct and not the
persons
themselves that you are against. We all manifestations of the one Cosmic entity
and this must
not be forgotten.
Never do anyting with hatred in the mind
- always benevolence.

SATYA
- implies action of mind and tile right use of words with tile spirit of welfare.
Satya is not RTA
or fact. Ode who always states tile fact can do a great amount of harm e.g. if you
just recieved
word that your friends father had died and be asked you what tile massagen was,
follower of
Satya would say that he is very sick, and later when his son is better Prepred
for tile news, tell
him of his death. So you see, Satya is not the truth or fact as it is often
interpreted as being,
hover if there is no clash between RTA and SATYA (benevolent truthfullness) then
RTA
should be practiced. Generally RTA will be followed 99% of tile tirbut if there is
clash
between RTA and SATYA then Satya should be adopted.
The word Rjuta irrplies straight forwarld ( i.e. the feeling I am pure' or
I have done nothing wrong ') This Rjuta is needed for SUCCESS in Sadhana and also
is what
elevated tile subconcious mind. From this
Rjuta ojah is gained i.e. tile capacity to- inspire many peocple or influence
others.
Vivekananda, Subhash Candra-Bose and other such as dynamic sadkkas are good exam
ples
of same one with ojah.
Inmoral people will have an inferiority ocoplex around moralists Out of all tile
Yamas and
Niyamas , satya is one of tile most important. If Satya is follo,ed then all
others will follow.
establishment in Satya means establishment in Brama,

ASTEYA -
Means not to take anything which belongs to others - i.e., non-stealing. It also
means not to
deprive anyone of their due - e.g. sneak into a show without paying for aticket
etc. Both
stealing and depriving should not be done even mentally. As you think so you
becam. example,
the thought of stealing comes in the mind, it keeps coming up and so you
eventually do the
action of stealing. Since you didn't get caight you Continue to do so thinking how
easy it was
i.e. it becomes a habit. Soon you are converted in too a thief and eventually tile
police will
catch you and you end , in jail. Likewise if you start to always think of Brahrna
you will find
all you actions will be done for Brahma. This will become a habit and so you will
develope a
very moral and radiating charac ter which will eventually end in liberation.
one canot be established in Asteya if not a Satyashrayii (established in Satya).
It is througt
Satya and overcoming fear that Iccha Shakti
( will poper) is awakened. If Iccha Shakti is developed in all layers of the mind
then
tremendous work can be done, the secret of developent of Iccha Shakti is
Satyashrayii. To
prevent bad inspiration keep good
company only. If you think of bad (crude) things all the time then it will weaken
your
subcoincious mind and a weak subconcious mind is tile root cause of all types of
steal ing.
Again keeping good company (i.e.Dharmacakra) will help strengthen your mind.
One other thing ahout Asteya is that if onesteals with good intentions, i.e. not
for any perscual
gain, then it is not againsL Satya or Asteya. e.g. you rob an aggressor (Atatayii)
of his arms
for tile protection of other
non-aggressors. If stealing is done purely for selfish or lustful reasons then it
is against Asteya.
( NOTE: AImost all stealing is done for selfish reasons).

BRAHMACARYA
 - means to remain attached to Brahma i.e. to move along from one object to anther
keeping in
mind that each object is an expression of Brahma (GOTT). When you feel as though
everything is Brahma, it is known as Brahmacarya, and the person is known as a
brahmacarii.
Guru mantra, second lesson of Ananda Marga perfects Brahmacarya and Brahmacarya
protects your mind from crudification.
There are many misinterpretations of Brahmacarya. The most common is the preserva
tion of
semen or being celibate'. neither Brahma nor carya means this. Unless diseased or
mainet it is
not possible to follow such a Bramacarya, although it is advisable for umarrieds
to practice
fasting besides the fasting days i.e. full and new mon days. This extra fasting
destroys tile
surplus semen in the body which will reduce the possibility of sexual excitement.
if there is
surplus semen then the body will want to discharge it - it becomes sexually
stimulated.
If one - is married it is not needed to follow this extra fasting. But sex if it
is only to satisfy
ones animal urges will crudify the mind. Also too,much discharge of semen will
cause
malfunctoning of the brain as semen is gotten from lynph which is needed for the
brain to
fuction properly. If there is not enough lymph for the brain then thing like bad
merory etc.
will occur.
Then again if one tries to prevent the discharge of semen by suppressive methods
it will have a
bad reaction in tile body and mind - the bodies grow rough and lack in lust and
the mind can
take on very much anger. Pure thoughts and fasing is the best method.

v)APARIGRAHA
- Baba says: 'Th case of enjoyment of any material object the control over the
sujectivity is
called Brahmacarya, while control over the objectivity is Aparigraha.
nonindulgence in the
enjoyment of such amenities and ocinforts of life as sure superflous for the
preservation of life
is Aparigraha, .e. non-indulgence in luxurious living or non-possessive- ness.
This also means
not to limit yourself to such a state that you are a burden on others and society.
What man really wants is composure, shanti (peace) or Contentment, not happiness.
Happiness is derived from getting what one wants and since the mind is always
chang ing and
wanting more and more, one will never get peace if he runs after happiness.
We want to reaain in a balanced state free fran wants and this balanced state
(compo sure) is
needed for Dhyana (meditation). The essence of Aparigraha is to give up things
which are not
needed for the preservation of life. It is an endless fight to reduce ones worldly
wealth. There
is a very big difference between the non-housbolders and the householder's
aparigraha. The
householder has to balance his duties between him and his family and also between
his
universal family-humanity. The sanyasi (non-Householder) needs only to think of
himself and
the rest of humanity. It is thus easier for the sanyasi to knw how to follow
Aparigraha
properly.
Aparigraha not only applies to the individual or his family, but also to countries
violat ing
Aparigraa, i.e. rich countries depriving the poor countries. What happens is that
the poor
countries will take back the riches in war and because of this both the rich and
the poor will
become crudified by hatred, envy, greed, etc.

NIYAMA SA'DHANA

Niyama means to control the mental thoughts in the mundane, supramundane and spiri
tual
strata. Unlike in Yama, Niyama needs no second object. It is the control on the
inward
expression.

I) SHACO - It means purity and cleanliness, health, physically and mentaIl.

So it can be said that shaoca is divided into four parts:
a) Internal Physicalis - eating the proper food, i.e. Sentient foods. Evenen
Mutative foods (i.e.
Chocolate, tea, soya sauce, yeast, curried foods, etc.) should be limited to a
ruinimum if not
avoided completely.
Mutative food and lentils, yogurt and bananas which are constipatory, should not
be taaen at
night as it becees static.
b) External Physical - is physical cleanliness, i.e. half-bath, bathing, bath
mantra, etc.
c) External Mental -
If you come into contact with something (unavoidable) which is crudifying
then you should taae the opposite ideation, i.e. auto-suggestion.
Also there are four points which should be noted:
1. When others are happy you should show happiness. Ion t bring the happy person
down
by showing negativity, e.g. A happy person asks you how you are and you tell him
all your
problems in a nararative way so thatby the ti:e you finish the happy is no logger
happy.
2. Someone is unhappy then show carpassion, overlook their faults and try to
coofort
them.
3. When others are doing good work (great), encourage them to do more and don't
pick at
their faults, i.e. do not discourage them by your negative criticism.
4. Soeone did something bad (if not too bad) then be dispassioned, ignore them
e.g. he
didn't wash his hand before taking a meal. Don't criticize them for it, ignore it
and instead
inspire them by your correct conduct.
d) internal mental - if the external environment is bad it will create unhealthy
samskaras.
One must withdraw one's organs or senses from herrful or crudifying ob jects.,
e.g. if not read
or look at obscene pictures or books, etc. If you do then it will stiualate the
nerve fibres and
thus weaken your will-powers (iccha shakti), so always be on guard. Your
nervesystem is
always ready to help you when ranning after objects but they cannot when after
God.
2) SANTOSA means mental contentment, ease. Discontent leads to crimes. Establish
ment in
Aparigraha is establishment in Santos 'a. Mans real needs are little. Until you
are establisbed in
satos'a you are as good as a beggar.
Santos'a ( non-santos'a ) disturbs the mind and shanti ( peace ) will never be.
Baba says Santos a sa 'dhana lies in being content with the money earned by
mormal labour,
i.e. without any undue pressure on the mind and the body.
To remain contented, man gas to be engaged in a special type of mental effort -
the effort
which helps him in keeping from allurements. The best method of keeping away from
these
things is auto suggestion, i.e. thinking the oposite to the mean tendency which
the mind is
occupaid with.

Santo a does not inply allowing others to exploit or suppress you because your
simplic ity
everyone will have to go on fighting for their rightful claim but never by
wasting your
physical and mental energy under sway of expressive greed.
3) TAPA means to practice penance to reach the goal i.e. God.The only purpose
of doing
Tapaa is to relieve the sorrow and unhappiness of others, and give happiness and
comforts.
It musst never be done with a commercial mentality. Ser'ice must be done with
proper
knowledge too, i.e. to those who really need it and not to the rich. You suffer
for others
because you know the Lord wants you to do this. There are some Yogis known as
Gopti
Bhava who do penance to attract God to them, to gain His attention, e.g. by
standing on one
leg for days,walking on fire, lying on a bed of nails,etc.
These arenot wise Yogis.

4) SVAHYMA means clear understanding of any spiritual subject.

This means understanding its real significance, the underlying idea.
Svadsaya can be of three kinds

a. Dharma - spiritual scriptures, i.e. Subhusita Samgraha

b. Dharsan- the philosophy, i.e. Ananda Sutra
c. Samata - the social code, i.e. carya carya.

The first two are both called APTA VAKYA or unchanging truth.
The last one is called PRAPTA or changing truth, i.e. changing according to
ti:e,place, and
person.
5) IISHVARA PRANIDHANA Ishvara is he who is the controller of the Universe,
i.e.
Saguna Brahma and Pranidhana means to run after in close proximity.
Therefore Iishvara Pranidhana means to accept Iishvara or saguna Brahma ( God ) as
one's
only idea and goal in life and to move with acceleration towards that Supreme
shelter - God.
It is the first lesson or Dharma Meditation of Ananda Marga.

Once Ba Ba' told the margiis

3 things:

Do not fear anythingor anyone.

1) I'rn always with you

2) You must live so that people trust you
3) Difficulties can never be greater than your capacity solve them.

Later at a fieldwalk He said:

You must have a flaming moral purpose so that greed, oppression and exploitation
shrivel
before the fire in you."

AS T 'AUNGA YOGA

As't'aump - as'ta (eight) + unga ( limbs)

Yoga a) - Yoga = uinca + ghaina - unification -to be one with the thing
i.e.the urnification of the unit entity with the cosmic entity
b) - Yoga = yuja + Chaina something being added to one thing -

yoking

Astaunga yoga has its origins in Tantra this system of yoga was first propounded
by the Rs'i
Patanjali around 950 BC.
It is the eight fold practice man't to purify the physical body and five kosas of
the mind (
without which purification of the self is not possible.)

1.YAMA ( see notes on rrnrality, Guide '10 Human Conduct

2.NIYAMA

3.ASANAS
- in Ananda Marga, 40 basic asanas
- important as asuptort to meditation, not to practice for their own sake .
These postures
are "innersizes" rather than exercises
- the most significant effect being to maintain psychic eguilibflurn. Though
helpful in curing
physical defects, diseases etc., asanas are not prescribed for purely physical
reasons. Their
main effect is on the glandular system of the body
- glands are the stations of the mind through which mental tendencies get
epressed. Therefore
for the control of the mind, asanas are essential.

4. PRA'N A'YNAMA - science of breath control- pra'n'a -vital energy

yama - control
controlling nucleus of all Pra n ah - Pranendriva - Psychic organ, located in
Anahata cakra
Function of Pranendriva - corresponds to the processes of perception and
respiration, by
lengthening the pauses in the respiration pattern, the po'er of concentration and
percep tion of
the mind is greatly increased.
Pra'na'ya'ma is a powerful and sattle science, it can campletely readjust the
energies of the
booy and mind and affects the whole organism. If practised without proper guidance
it can be
extremely dangerous. Prana' yama should never be attempted without specific
instructions of
an A'ca'rya.

The type of Pra'n'a'ya'ma practised in Ananda Marga meditation is

Saviiia pra'n'a This includes not only the mechanics of breathing but also
concentration and
cosmic ideation
There are abuses of Pran'a'ya'ma also. If a sadhaka during the period of
concentration gives
himself to the praising of his own petty vanity alone, instead of taking that
force of contraction
of pranendriya towards the inculcation of cosmic ideation, that is, if he employs
himself to the
expression of his own little ego, he will gradually tend towards
crudeness pra'na'yama is excesdingly harmful, devastatingly disastrous for one
di
divorced of cosmic Ideation.
Ba'ba'

5. PRATYA HARA
sense withdrawal, proper direction or dicipline of the senses.
Science confirrred that the controlling station of the senses is actually in the
mind. Mthough
the brainand mind are related, they are two different entities which coordinate
together to
form one structure. Their relationship is like that of a space ship and a space
man, where the
former is just a vehicle for the latter to reach its destination, the brain is the
rreans for the mind
to fulfill its outward and inward function, theroy attain ing later on a final
goal
The human mind contains a large arrount of force which is being continuously
transforeed
into either mental or physical energy. Nornally this sort of mental power is not
utilized or
rather discovered wholly. Most men cultivate between 10-15 % of that energy whlie
the
reamining
85 -90% lies in a dormant or unutilized state. This mind which is usually flowing
in 50 many
different directions can not possess the real strength it has. But once these
different directions
can be made into one flow
we find that this mental energy cotains a tremendeus force. At this state of
perfected sense
withdrawal, the next step goes further in directing the pointed energy to a
desired goal. In
practice. aspiritual aspirant transgresses relativity only for the sake of conquer
ing the
absolute.
The method taught in Ananda Marga starts from this objective world and ends in a
reim
beyond the reach of tine, space, and person.

6. DHARANA
- concentration fixing the mind on a specific point
- in sadhana, this is a psychic point within the body mt sare external object.
If rever ent of the
mind is not checked sadhana is inpossible. Concentration is to fix the mind on a
contemplated
place. mental concentration comes after Dharana. Each unit has a partic ular link
with the
Cosmic entity - a particular cakra. ( cakras are the spiritual nuclius of the
body, controlling
points of each of the five fundamenel factors)

7.DHYANA
- Pure Meditation, to make the mind flow at a particular point- flow is stopped,
and the
objective is channelled into subjective. This results in samadhi(transe).
8. SAMADHI
- Final goal not a practice, this is the result of all the practices, Union of
unit entity with
Suprere Entity.

STAGES IN SADHANA

In Sadhana - if one becores very trentally elevated, akost to the point of

liberation, but at this
stage sotre kind of tendancy or att raction arises, the sadhana take a special
form
- not having all the five fundanental factors. In this state be can neither do
sadhana nor
acheive liberation.
He may retrain in this w ay for thousands of years.

These states differ according to the different types of attractions:

1. Greediness for noney = yaks'a
2.Worldiy attradtion =Prakrti
- this state only three of the five factors are present.
Lunirnus body - these beings often help
sadhakas, as by doing so they ray get the lessing of the Sadguru and the chance to
take a form
once again through which they can acheive liberation.
Usually they stay in lonely places such cemetarys.
3. Occult powers - Kinnar
4 WEAKNESS for beauty - Vidyadhar
5 .Fine Arts - Garidharva
6 Desire to be rid of physioal body = Vidahliin
7 . Attatchnent to sadhana - Siddha

STRUGGLE IS THE ESSENCE OF LIFE.

AVOIDANCE OF STRUGGLE IS HYPOCRACY.

ABSENCE OF STRUGGLE IS DEATH

BA'BA'

4. TANTRA

TANTRA - Tan + Tra

Tan' is the accoustic root of crudness

Tra' means that which relieves, so Tantra means that which relieves from the
bondage of
crudness.
Second meaning: Tan + Tha
Tanu Vista're - that which relieves from pains and sufferings by expanding the
unit mind into
cosmic shift

Tantra - Ideal of life, process of Sadhana - Practical SC ience most fundamental

doraant vital force ( kulakundalini by raising it gradually stage after
Theoretical knowledge fact of this sadhana and to merge it into stage.
of secondary importanc( -is to arouse or evoke the the cosmic entity. (Brahma)

First expounder of Tantra - Lord Shiva, gave Tantric practices in systeiratic

form, as a
practical science which society could benefit from in all spheres of life.
Shiva was also known as the 'Father of Tantra'. He came at a time of crisis in the
society. By
him, Tantra was compiled in written form -
64 volumes, though he never wanted Tantra present
- as a book this became necessary due to shortage of worthy teachers Most of
written Tantra
had the meaning disguised by means of a language of symbols to preserve the
teachings so that
only the initiated would understand.
However, there has still been much abuse and misinterpretation which has led to
Avidya
Tantric practices - crude and esoteric ritual due to the desire for mundane
pleasures and lack
of subtle thought or moral base

Tantra is divided into two parts - Nigama - principles

- Agama - practical
- to be called Nigama, the principles have to be able to be applied practically -
any other kind
of principles mere theory and have no value in Tantra

- practical behaviour is the most important factor in Tantra. preceptor/diciple

relationftip is
vital and must be rigidly followed. Diciple has to learn diligently at the feet of
the master nd
prove himself worthy of his lessons by his conduct in all the sheres of life.

The path has been compared to walking on a razors edge. Complete surrender to the
master is
d necessity, at every step His guidance is needed. Slightest error in practices
given by the
master, or negligence in meticulously following them leads to degeneration.

Initiation - is the seed of spiritual attainment. this seed will only grow in
favourable conditic in
the heart of the aspirant. For this there must be a worthy teacher as well as a
worthy diciple.

Three kinds of Diciples -

1. Like a pot which is lowered into a pond with the mouth downwards It appears
to be wery
full of water while in the pond, but as soon as it is taken out it is coopletely
empty. This is like
diciples who seem full of wisdom when with the teacher but as soon as they leave,
they return
to their ignorant ways.

- 2. The second kind learn with great struggle, but don't take care to retain the
knowl edge -
they are like the pot which is taken out of the pond full but through careless
ness the water is
spilled out.

- 3. The third kind is the best kind of diciple. He is like an upright pot, which
gets completely
full when immersed in the water and remains full after it is taken out. These
diciples keep the
knowledge they gain very carefully and are always vigilant to maintain and value
it in their
hearts.

Three types of preceptor/ Guru

- 1. Adhyam - lowest
- may give some discourse but does not concern himself with the conduct or
progress of
disciples. He may even take the diciples offerings and love them.
- he does not impart anything lasting to his followers.
2. Madhyam - middle
- may teach some practices with his diciples, but is unable to lead them to the
ment, either
because he himself has not realized it, not care that his diciples follow the cor
rect path. and
maintain contact highest attain-
 or because he does
-3. Uttam - highest
- Teaches the proper prapices and takes the necessary steps to insure that
diciples follow
them. Strict diciplinarian who punishes as well as loves his diciples, to keep
them at the right
path. He becomes responsible for you.

-SADGURU
qualities of Sadguru

1) Shanto danto kulinasca - tranquil, who possessres control over his

mind, who in ordinary can raise the kundalini to highest cakra.
2) Vinita shudha Vaeshvan - humble modest, who waest, who wears modest dress
3) Shuddhacarii supratista -who is having a right conduct, who is established
nicely in every
art of living right livelihood.
4) Suchirdakash, subhudimanam who is established in the theory and practice of
metaphysics,
his entire wisdom and intelligence is directed towards the welfare of oth ers.
5) Ashrami dhya' nischa - who lives a family life, who is establihed in the art
of dhya'na
6) Tantra mantra visharada - which takes you from darkness to light, which
liberates your
mind, Skililled in theory and practice of mantra.
- Kaula Guru knows mantras which have been proved and also how there apply

individuals
7) Nigraha nuaraha - who has himself no guru, who is guru of all
8) Shaktvo guru ritya bidheyata - who knows past present and future of his
diciples,
can work with his body and without.

He is also called Mahasanbhuti ( who expressen the entire world )

Taraka Brahma, or Mahakaula ( who can raise the kundalini -of others ) and who
raises his
own kundalini - is kaula ).

Bhaqavan: -
1)
possesses six "bhags". or attributes vibhutis or occul power's
a) anima - who can become the smallest
b) mahima - who is 'witnessing everything - can become very great.
c) laghima - ability to become very light, to walk on water, to think
oneself
anywhere in the universe
d) ishvita - power to administrate, rule
e) pra'ka'mya - ability to take the form of anything
f) vaeshvitra - power to control
g) prapti - ability to get or create whatever is desired - whatever thought
can
can be materialized
h) antaraya mitva - all knowing - can see into inner nature of any entity.

2) vira'n - carniand, influence, in order to guide humanity.

3) yasha - creates polarization - extremeW negative or positive reputation.

When Taraka Brahma comes, the entire intellect of the world gets polarized
some are
His opponents Lord Krishna and Lord Shiva had so many opponents.

BaBa
4) shrii - attraction, charm
5) jin anam - knowledge of self - there is no distinction between knower,
knowledge and known; all three are one - not material knowledge.
6) vaeragya - nonattachment - unassailed by physical and mental colours -

remaining in the world but unaffected mentally.

- Qualities of a diciple

1) Darvishvan - strict determination, strong faith, non comtpromising strictness

2) Guru Pujanam - ideation that I am machine or instrument of Lord
- keeping subtle ego in control
3) Samtabhav - thinking equal in each and everything
4) Indriya Nigraya - keep the sensory and motor organs and mind under control
5) Shrakta Yuktam - keep strict regard to your decisions
6) Pamitaha - balanced diet, those who eat too much or too less cannot be
Yogis.
7) Saptam - there is no 7th point.

Satnaitha -always ready to carry out the biddings of the master 'under all

circumstances.
Praavah -requisite knowledge and expressionable to do for others what he learned

from Guru.
Yati - control over mind
Shanto -tranquil
Vinit -hurtle and modest
Shudhatma -morally strong, faith and self confidence
Shraddhavan - reverential
Dhasana ksema - who can keep the secret of one 's meditation

Stages in Tantra
- Pashu Bhava - 1.st lessons to elevate man from animal tendencies
- Viira (brave) Bhava - next stage cones after continual spiritual practice
according to the direction of Guru In Pashu bhava, external pressure is needed
untill elevation
to Viira bhava.
Once this stage is reached, not only external pressure is needed but internal
urge.
When fully established in Viira bhava
- Sadhaka progresses untill becomes God like.

Tantra -Community referred to 2 Paths

1. Dakshina Marga (right hand path)
2. Vama Marga (left hand path)

Dakashincari - Sa 'dhana' (right hand path)

- Followers of this path not courageous enough to fight against maya
- prefer to pray to her to conduct spiritual practies while enveloped in material
enjoynent. The
idea being that gradually trying to limit the material enjoynent he will establish
the superiority
of his mind over desire and thereby convert the extroversual practice to
introversial.
Vamacar Sa 'dhana' (left hand path)
- To fight against Maya are all sides without a~ear goal in front - only one fight
for its own
salvation. - The other extrene -
both extrenes can lead to downfall.
Andham' tamah pravishanti ye vidya mupa' sate Thto bhuy'a iva te taro ya u
vidya'ya'm'rata'h

He who worships Avidya only, drifts towards darkness and He who worships Vidya
only, 'gets
into more darkness

Ba'ba' has given a Third way

Madwyamachar Sadhana
(middle hand path)
- Followers of this path will keep the eyes fixed on Parama Brahma - at the same
tine waging a
fight agaeinst Maya. To proceed towards Goal, which is beyond both Vidya and
Avidya Maya
- using this Maya only for the purpose of attaining the goal. This is the path
which we will
Follow in Ananda Marga.

5 M's in Tantra

1. Maddya - Divine nectar secreted fran pineal gland affect

- joy of divine introxication. A hormone is secreted fran the pineal gland -
armrit.
During the perios between ekadashi and new moon.
crude interpretation of maddya - drinking wine

2. Mainsa - literally means tangue or reaching control over speech,

also subtle interpretation, surrender all actions good or bad to 'Mam' to the Lord
crude meaning is eating flesh, meat

3. Matsva - Fish -
subtle meaning - fish sybbolise the two nerves Ida and Pingala -
- also referred to a Gan'ga and
Yanama and the science of breath helps in attaining final realization.
crude meaning - fish eating
4. Mudra - to shun bad company
-asatsanga for association with spiritual people,
satsanga crude interpretation: the mis use of different symbols

5. Maethuna - Elevation of the divine power Kula Kundalini to Parama Shiva in

Sahasrara Cakra
-divine union
crude meaning: sexual union

Mantra

Discovery of Tantra that only repetition of Mantra is not sufficient to gain

enlighten ment. -
mere Japa cannot prove fruitful unless there is a rhythmic parallelism between
waves of Unit
Mind and flow of the Mantra.

Mantra - very basis of the science of Tantra

mantra - meaning that which liberates mind fran bondages
Siddha mantra - or proven mantra, is given power by Sadguru - Sadguru raises his
kundalini to
Sahasrara cakra and repeates the mantra.
When this nantra is given correctly in the process of initiation, the vibration of
the mantra
strikes the sleeping divinity - Kula kundalini - within the sadhaka and awakens
it. This is
known as Mantraghat. The more the mantra is repeated, the more the Kundalini rises
under its
vibrational irrpact.

Initiation - "Initiation is the first rung of the ladder to the terrace of

liberation"

- Two factors are very important in the process of initiation -

1. Mantra Caetanya
2. Diipani shakti

1. Mantra Caetanya - Assimilation and association with the idea expressed by the
mantra.
Without this ideational concept all repetition of mantra has little value.
When one coincides his individual rythmic vibration with the rhythmic
vibrations in the
universe of the five fundamental factors, from that moment onwards his rhythms
have become
vibrated with mantra caetanya. So individual rhythms have to be made parallel to
Cosmic
rythms"

BABA

"Those who can move the collective ectoplasm (cosmic citta) by their own ecto
plasmic rhythm and can awaken new power in a sound through their own ecto plasmic
stamina
are Maha kaula. They alone are worthy of the staus of Guru. When a Maha kaula
awakens
vibration in the universal ectoplasmic body through the medium of particular
shabdas (sounds)
they acquire the status of Siddha mantras. A spiritual aspirant can achieve
perfection only
through these Siddha mantras."

BABA

2. Diipani Shakti "Torchlight" - to make the mind one pointed.

- For this, Yama and Niyama are essential: -

"Before proceeding with the japa, repetition of the mantra, the 'torchlight'
to guide the
mind in a proper frame, and during the process, psychic association with the
meaning, are
essential. One cannot perceive any object, however valu able, in a dark roan.
Similarly without
this beacon, one cannot correctly make use of any mantra, however effective."

BA'BA'

KUNDALINI - DIFFERENT TYPES OF SAMADHIS

The process of Tantra sadhana' is to awaken Kula kundalini ( coiled serpentine )

and to raise it
to Sahasrara cakra - union of fundamental positivity with fundamental negativity.

Kula kundalini - is lying dormant / sleeping in muladhara cakra. Prakrti has

reached its ultimate
point of expression, she is incapable of expressing anymore. She has bound Purusa
to its
crudest point with her static principle, the result of which is immobility and
lying in hlbernation
in muladhara cakra - the crudest mental subjectivity. By awak ening her movement,
she will
gradually lose her static principle, moving from crudity to subtlety.

Kundalini is awakened by two mathods: -

a) Internal urge - ideation and repeated incantation of mantra.

b) External pressure - through practice of

asanas,
pra'n' a'ya'ma,
pratyahara,
dharana,
dhyana.
- As't'aunga yoga sa'dhana

There is a subtle thread within the spinal cord - Susumna Nadii (nadii - psychic
nerve) on
either side of susumna nadii are two other nadiis Ida and Pingala

Susumna - rises straight upwards, it is filled with spinal fluid. Due to the
pressure of this fluid
kundalini can not rise up. She is forced to take coiled shape, remaining in
muladhara cakra.
Through concentration, mind is withdrawn fran brain cells resulting in a vacuum.
As a result of
this vacuuity, the spinal fluid comes up and the lower portion of the spinal cord
becomes
vacuum. The vacuuity of the spinal cord forces the kundalini to leave her cavity.
The two nadiis Ida and Pingala on either side of susumna rise upwards in a zig-zag
fashion, at
five points they cross each other forming knots or cakras. These also put pressure
on susumna
and form obstacles in the path of kundalini. These knots must be loosened through
the practise
of dharana.
Kundalini is first awakened by the vibration of siddha mantra - Mantraghat.
The upwards movement of kundalini is known as Puruscharan 'a.

As kundalini passes each cakra the sadhaka will experience a different tv~e of
samadhi: -

Kundalini is first awakened in muladhara cakra - as kundalini passes through this

cakra,
sadhaka has first awareness of Pararna purusa - SALOKYA SAMADHI
He may hear the sound of crickets at this stage.

When Svadhisthana cakra is passed sadhaka feels close proximity to Parama purusa
-here he
may hear the sound of ankle bells - SAMIPYA SAMADHI

At Manipura cakra - feeling of being in close touch with Parama purusa - sound of
metallic
flute may be heard. - SYUJYA SAMADHI

Anahata cakra - Sadhaka experiences a feeling of sameness with Parama purusa - may
hear the
sound of church bells - SARUPYA SAMADHI

Vishudha cakra -feeling of "I am He" almost no separation - sound of omnkara -

SA'RSTHII
SAMAIDHI

Aijina cakra - No separation

/ oneness unit "I" merged in Cosmic "I" - SAVIKALPA SAMADHI

Sahasrara cakra
- merger in Nirguna Brahma
- even beyond Cosmic mind no "I' feeling, NIRVIKALPA SAMADHl.

- The conssious mind is always engaged with the object of material

world.
It percieves, orders and acts through its sensory and motor organs. Any
expression of it is the
expression of a virti. There are fifty' main virtis through which mind expresses
itself in different
ways. The namc of the virtis are:

1. Dharma (natural quality)

2. Artha'(significance)
 3. Kav idesire)
4. Mokhsa (eternal emarcipation)

5. Abajina (disregard)
6. Murchha (a faintingfit or a cyncope)
7. Prashry (indulgence)
8. Abiswas (distrust)
9. Sarbanisha (great harm)
10. Krurati (cruelty)

11. XLajji (bashfulness)

12. Pishunati (scandel mongering)
13. Trsi (malice)
14. Susupti (sound sleep)
15. Bisad (sorrowful)
16. Kasai (decoction)
'17. Trisna (longing)'
'18. Moha (fascination)
19. Ghrina (despise)
20. Bhaya (consternation)

21. Asha (expectation)

22. Chinti (cogitation)
23. Chesta (an enterprise) '
24. Mamata (affection)
25. Dambha (arrogance)
26. Viveka (conscience)
27. Vikalata (confused state)
28. Ahamkara (vanity)
29. Lolota (covetousness)
30. Kapatata (hypocracy)
31. Vitarka (wrangling)
32. Anutapa (penitence)

33. garaja (the first note of the natural scale 'C')

34. Risava (the second note of the natural scale 'C')
35. Gandhar (the third note of the natural scale)
36. Madhyama (the major fourth of the 'C' scale intermedial)
37. Panchama (the major 5tfi of the 'C' scale the cuckoes note)
38. Dhaibat (the sixth note of the gamut)
39. Nisad (the major seventh of the 'C' scale)

40. Onm (the acoustic sound of the universe)

41. Hum (the sound of kundalini coil serpentine)
42. Fot (a popping sound)
43. Vaisat (sweet denoting sound a mantra or incantation to be recited whilst)
44. Vasat (presenting a burnt offering to a deity)
45. Svaha (a word uttered whilst offering in the sacrificing fire)
46. Namah (an obeisance)
47. Visa (venom)
48. Amrta (ambrosia)

49, Para (primordial)

50. Apara (illusory).

These -mental propensities aro functioning white the help of subsidiary glands in
the psysical
body which are described in spiritual scie'nce as the petals of different cakras.
When any desire
comes in our mind' the related gland becomes vibrated and at the same time
hormones are also
seoreted. Suppo�e there' is an over or under or normal seoretion of the hormone in
a
particular gland, by order of that seore.tion the conscious mind becomes
influenced and acts
acoordingly. Where there is an over or under secretion, it is undoubtedly a
defect. Until and
unless such glandular defect is romoved one can not be seperated from the
influence of
particular virti, That is why theoretical instructions alone cannot help to remove
one's
undesirable habits until and unless the practical process of rectification of
glands is adopted.

In the very beginning the unit mind started

functioning in the structure
of Amoeba. Due to attraction of the great, it has gradually developed in the
processof
evolut'ion and ultimately reached a highex states the state of human mind. Every
human mind
has enough experienc of ' pas creature life, time to time it was found thal many
animal instinots
were expressed in man Generally we see in the' society that the guardianless boy
turns into an
anti-socia] element with the habit of so many evil creatures, that is .why man
requires a stronS
guardian even 'at the age of eighty.
How is the conscious mind establishing its relation with the material objects
through organs ?
Take the case of cakhsu Indriya, suppose n piece of paper is needed, but it is
kept in a dark
place, one cannot find it without any light. But the light wave funcotions on the
obiect in two
ways. One is rofracted light wave and the other is reflectedlight wave. The major
portain of
the light wave ie. 90% is passing through the inter fimolecular or inter atomic
ethereal gaps of
the object, which is called refracted light wave and the rest (10%) reflect from
it. The resected
lighf wave always radiates from the object but one cannot visualise the entire
reflectionby ones
open eyes, because eyes have some limited capacity to grasp. If there is excessive
or less light,
one cannot see the object. Only through limited wave length of light can one see
the object.
Now it is proved that only some fraction of the reflected light wave of the object
strikes the
retina of the eyes, the optical nerve creates similar vibration in the optical
fluid and conveys
the vibration to the point in the brain where cakhsu Indriya is functioning.
There, in the
chamber of brain, mind is functioning itl two ways one is subjective mind and the
other is
objective mind. The objective mind as per vibration of optical fluid takes the
definite s-hape of
the object and the subjective mind percieves that object which isphotographed by
the chitta or
objective mind, not the object of the outside world. One can take the example of a
jaundice
patient in this regard. Due to the defect of the optical fluid, the jaundice
patient caanot
visualise the exact colour which exists- outside. In place of white, he will see
yollow.
Acoording to the perception of the subjective ego, thelowerportion of the
subconscious mind
orders the conscious \ mind to act. Similar is the case with other organs. In this
way, the mind
percieves, orders and acts with the help of the sensory and motor organs.
Acocrding to the
above explanation, one can easily understand that our objective knowledge is very
limited,
therefore the vanity of knowledge is baseless.

When the conscious mind remains active, that time it

is extremely busy
ia the workof pecrception, order and action with the objeollve world, even for a
single
moment it is not free from the aforesaid business. Here the question may arise
that how this
extremely busy mind will practice the process of cocentration and meditation

SPIRITUAL PHILOSOPHY

CHAPTER ONE

ANANDA SUTRAM

1. SHIVA-SHAKTYA'TMA' BRAHAM
Shakti - Suprme Operative Principle (Energy Force) Shiva - Suprene Gonsciousness
A'
tmakam' - Copposite, Inseperable relation
Brahma - Cosmic Entity - Greater than the Greatest - one who makes others as great
as He is.

BRAHMA,THE COSMIC ENTITY, IS THE COMPOSITE OF SUPREME

CONCIOUSNESS AND SUPREME OPERATIVE PRINCIPLE

2. SHAKTIH SA' SHIVASYA SHKTIH

Shakti - Suprem Cperative Principle - binding force
sa' - she
Shivasya - of Shiva

SHAKTI IS THE SHAKTI (ABILITY) OF SHIVA

3.TAYOH SIDDHIH SAIN'CARE PRATISAIN'CARE CA

Tayoh - of the two (Purusa & Prakriti)
Siddih - fulfillment of desire (determination) - co'ttpletion
Saincare - descending from subtle to crude - external phace of creation
Pratisaincare -
movement from crude back to subtle

THE FULFILLMENT OF DESIRE OF PURUSA AND PRAKRITI IS IN THE SAINCARE

& PRATISAINCARE PROCESSES
The proof of Purusa and Prakriti lies in the process of sincare and pratisaincare.

4. PARAMASHIVAH PURUS' OITAMAH VISHVASYA KENDRAM

Paramshivah - Shiva the Supreme
Pruus'a - (Pure shete ya sah Purus'a)
Pura is a place with a window where you can see everything outside, but no one can

see in. Witnessing entity.

Uttarnah - Greatest
Vishvasya - of the universe
Kendram - nucleus
THE: NUCLEUS OF THE CREATION IS PARMASHIVA, OR PURUS' OATMAH.

5. PRAVRTTIMUHII SAIN'CARAH GUN'ADHA' RA'YA 'M

Pravrtti - sin'carah flow, subtle - crude extroversal phace of creation
Mukhii - towards
Sain'cara - the phace in which prakriti is enjoying Purus'a
Gun'adna'ra'ya'm - in the flow od binding principle

SAINCARAH IS THE CEASELESS FLOW FROM SUBTLE TO CRUDE IN THE FLOW

OF BINDING PRINCIPLE.

6. NIRVRTTIMUKI I PRATl-SAINCARAH GUN'A 'VAKS' AYEN' A

Nirrrtti - flow fran crudity to subtlety - introversal phace
Gun'a'vaks'aya - gradual decreasing infinity

PRATI-SAINCARE IS THE FLOW FROM CRUDE TO SUBTLE IN THE

GRADUAL DECREASING INFINITY OF THE BINDING PRINCIPLES.

7. DRK PURUS 'AH DARSHANAM' SHAKTISHCA

Drk - witnessing entity, ultisate cognition
Darshanam' - that which is being seen
Shaktish - with prakriti
ca - and

PURUS'A IS THE SEER AND PRAKRITI IS THE SEEN

PURUS 'A IS THE ULTIMATE WITEESSING ENTITY AND THAT WHICH IS
WITEESSED IS THE RESULT OF PRAKRITI'S ACTIONS

8 .GUNABANDHANENA GUN A' A' BHIVYAKTH

Gun' abanda - by the influence of binding principle
bhi ivyaktih -expressed

The THE INFLUFUENCE OF THE BINDING PRINCIPLES

OF PRAKRITI DIFFERENT PROPERTIES ARE
EXPRESSED

9).
GUN`A'DHIKYE JAD'ASPOtAH BHUTASA`MYA'BHA'VA'T
A'dhikye- due to excessive presure
Jad a - crude matter
aSphot a - bursting, splitting-
Bhu ta - 5 fundamental factors
Sa mya-balangs
A bha'va't - from lack of
WHEN THE BALANGS AMONG THE 5 FUNDAMENTAL FACtORS IS LOST DUE
TO THE EXESSIVE PRESSURE OF THE BINDING PRINCIPLE JADASPHOTAH
OCCURS

10.
GUN ' APRABHA' VENA BHU 'TASAUNHARA'A D BALAM
prabha' vena - Lw tne influence
Bhu'ta - 5 fundamental factors
saunghars' a - clash
Balarn - energy - internal and external forces

BY THE INFLUENCE OF THE GUN'AS

AND CLASH IN THE FIVE FUNDAMENTEL FACTORS,
BALA OR PRANA' IS CREATED

11.
DEHAENDRIKA N I PARIN'AMABHU'TA'NI BALA'NI PRA'N'A'H
Deha - -body
Kendrika n i - nucleus (plural)
Parth'ambhu' ta ni - resultant force (pl)
Bala ni - exterial & interial forces, energies (pi)
pa'n'a'h Vital energy or Life

TN THE NUCLEUS OF THE BODY, THE RESULTANT INTHRIOR FOCE WHICH IS

A COLLECTIVITY OF ENERGIES IS KNOWWN As PRA'NA'H,
VITAL ENERGY OR LIFE.

12.
TIIVRA SAUGHARSEN'A CU'RN' IIBHU'TA'NI JAD'E'NI CITTA'N'U'
MA'NNASADHA'TUH VA
Tiivra -excessive
Saungharsen'a - by the cladh
cu'rn'ii - powdered dCR~~
Bhu'ta'ni - 5 fundamantal factors
Jad'a'ni - matter
Citta'n'u (Citte & A'nu) - ectoplasmic stuff
Ma'nasadha'tah - mental stuff
Va - or

BY EXCESSIVE CLASH WITHIN THE UNIT STRUCTURE THE FUNDAMENTAL

FACTORS IN THE MATTER ARE POWDERED)ERED DOWN FO FORM CIT'I
ANU OR MIND STUFF.

13.
VYAS'T'IDEHE CITTA' N 'USAMAVA'Y ENA CITTABODHA
Vyas't'idehe - in a unit body
Citta' n ' u - extoplasm particles of citta
samava 'ycna -- by collection of
cittabodhan - sense of cbjectivity

THE SENSE OF CUTA. OR OBECTIVITY IS A UNIT BODY.IS A RESULT OF THE

COLLECTIVILY OF All THE CITTA PARTICLES IN.THE IN THE UNIT BODY.

14
CITTA'T GUN'A V'YAKS'AYE RAJOGUN'A PRABALYE AHAM
Cittat - from -Citta
Gun' a Vaks'aye - reasing influence of the gun' as, static principle is decreased
Rajogun'a - mutative principle
Pra'balye - dominent
Aham- ego

WHE THE STATIC PRINCIPLE IS DECREASED AND THL MUTTIVE YES

DOMINENT AHAMTATTA IS EXPRESSED FROM CITTATATTVA

15 SUKS 'MA' BHIMUKHINIIGATIRUDAYE AHAM 'TATTVA `NMAHAT

SUKSA`MA- subtle
Abhimukhinii - towards
Gati - forward iroverrent
Udaye - to cane out of the cover,appearance, exression
Aham 'tattva' nmahat - from Aharn 'tattva to Mahattattva

WHEN THE MOVEMENT TOWARDS SUBTLETY PROCEEDS FURTHER,

MAHATTATTVA ARISES FROM AHAMTATTVA.

16.
CITIA'DAHAM' PRABALYE BUDDHIH
Citta'd - from Citta
Aham - Ahamttattva - 'doer' I
Prabalye - dorninent, surplus
Buddhih - Intellect
INTECT IS THE SURPLUS PORTION OF AHAMTATTVA OVER CITTA.

17.
AHAM TATTVA'T MAHADPRA'BALYE BODHlH
Aham' tattvat - from Aharntattva
Mahad - Mahattattva
Prahalye - doinent
Bodhih - Intuition
INTUITION IS THE SURPLUS PORTION OF MAHATATIVA OVER AHMTATTVA.

18
MAHADAHAM'VARJITE ANAGRASARE JIlVADEHE LATA GULME KEVALAM
CITTA Mahadaham - Mahattattva & Ahartattva
Varjite - absence of
Angrasave - undeveloped
Jiivadehe - living organism
Lata' - creepers
Guirre - shrits
Kevalam - only
Cittam - citta

IN UNDEVELOPED LIVING ORGNNlSMS CREEPERS & SHRUBS, CITTA IS PRES

ENT ALONE, MAHATATIVA & AHAMTATTVA NOT YET MANIFESTH.

19
MAHADVARJlTE ANAGRASARE JIlVADEHE LATA'GULME CITTA YUKTA'HAM
///IN UNDEVELOPED LIVING ORGANISMS, CREEPERS AND SHRUBS, IT IS ALSO
POSSIBLE THET CITTA AND AHAMATTVA ARE MANIFESTED BUT NOT
MAHATATTVA .

20
PRA'GRASORE JIIVE LATA'GULME MA'NUS'E MAHADAHAM' CITTANI
//IN WElL DEVELOPED LIVING ORGANISMS, CREEPERS, SHRUBS AND MAN,
THERE IS MAT, AHAM AND CITTA.
21
BHU'MAVYA`PTE MAHATIAHM' CITTAORPRAN'A'SHE SAGUN'A' STHITIH
SALVIKALPA SAMA 'DHIHVA
Bhu'ma - collective form of units which rnake up
rnacrocosm
'pte - merging pervading
Mahati - in unit mahat Aham'cittayor - of aham & citta
Pana'she - destruction, when effect merges into cause
Sagun'a sthitib - qualified state (of consciousness)
Savikaipe - with determination
Sarna ' dhi - state of absorbtion of rnind
Va - or
WHEN UNIT CITTA MERGES INTO UNIT AHAM, UNIT AHAM INTO UNIT MAHAT,
AND UNIT MAAT INTO COSMlC MAHAT, THEN IT IS THE QUALI FIED STATE OF
SALVIKALPA SAMADHI.

22
A' TMANI MAHADPRAN 'A' SHE NIRGUN 'A' SThITIH NIRUIKALPA SAMA'DHI
A'trnani - in A'tman
MAHAD - Mahattattva
Pran 'a ' she - destruction, when effect merges into cause
Nirgun'a sthitih - non/Qualified state of consciousness
Nirvikalpa - no alternative
Samadhi - state of absorption of mind

WHEN UNIT MAHAT MERGES INTO PURE COSCIOUSNESS, TEEN IT IS THE

NON/QUALIFIED STATE OF NIRILPA SAMADHI.

23.
TASYA STHITlH AMA'NASIKES'U
Thaya - of Him (non~ualified absorption)
Sthitih - state
Ma 'nasikes'u - beyond the mind
THAT STATE OF ABSORBTION IS BEYOND THE MIND.

24
ABHA VOTTARA'NANDA PRATTAYA LAMVANI IRVRTTIH TASYA PRAMA`N'AM
Abba'va - absence (of mind) state of vacuity
Attara - after A'nanda - bliss Pratyaya' - means by which you conceive of
somethin
A'larnvaniih - shelter Vrttih - mental occupation
Thsya - of Him - non-qualified consciousness
Prama'n'am - proof
THE PROOF OF THAT STATE OF NON-QUALIFIED CONSCIOUSNESS,
SHAMHI. ABSENCE OF MIND,COMES AFTERWARDS,
WHEN YOU ARE SHELTERED IN THE FEELING OF BLISS.

25.BHA' VAH EHA 'VA' TI ITAYCH SETUH TA ' RAKABRAHMA

Bha'vah - psych-spiritual sphere, Sahun'a Brabma
Bha'va'vii - beyond Bha'va - purely spiritual, Nirguna Brahrma
Tayoh - of the two
Setuh. linking point, bridge, tangential point
Taraka Brabma - Brabma - the Liberator

THE LINKING POINT OF SAGUN'A AND NIRGUN'A BRAHMA IS TARAKA

BRAHMA.
1 .
ANUJ'LAVEDANIIYAM' SUKAM
Anuku'la - favourable, congenial
Vedaniiyam - feeling, sensation
Sukham - happiness
HAPPINESS IS THE CONGENIAL MENTAL FEELING PLEASURE

2. SUHHA 'NURAKTIH PARAMA' JAEVIIVRTITH

Sukha- happiness or pleasure
Anuraktih - Intense desire
Parama' - supreme
Jaeviivrttih - essential characterictic of a living organism
THE INTENSE DESIRE FOR HAPPINESS IS THE ESSENITAL CHARACTERISTIC OF
A LIVING ORGANISM.

3. SUKHAMANANTAMA'NANDAM
Sukha - happiness or pleasure
Anantam - infinite
Anandam - bliss
INFINITE HAPPINESS IS A'NANDAM

4 A'NANDAM' BRAHME ITY'HUH

A'nandam' - bliss
Brahma - Supreme Oonsciousness
Itya'huh - thus said

BLISS IS BRAMA - IT IS THUS SAID

5
TASMINNUPALABDE PARAMA' TRS'N'A'NIVRTIIH
Tasminnupalabdhe - when one realizes oneself within Him
Pmrama' - Supreme
Tts'n'a - desire, thirst
Nivrttih - end of the desire

WHEN SOMEONE REALIZES ONESELF IN THE COSMIC ENTY, THEN ALL THE
DESIRES, THIRSTS, ARE QUENCHED FOREVER

Sutras 1 - 5

Two principle views regarding life:

1) Hedonism (most Western philosophies) - Life is pleasure

2) pessimism (Indian philosophies, Buddhism) Life is pain and suffering.

Ananda Narga' 5 view - Optimism - Pleasure is the beginning of life, but not the
end. The goal is Anandam - infinite happiness.

6.
BRHADES'AN'A'PAN'IDHA'NAM' CA DARMAH
Brhad\- Desire for the Great
Bs 'an a - action acoonpanying the desire
Pran' idha' na - to run after something; meditation
Ga - and
Dhama - essential nature, property, or characteristic of an deject
TEAT DESIRE FOR THE GREAT, AND RUNNIEG AFIER IT IN CLOSE SUCCESSION
IS DHARMA

7.
TASSA' IMRNBH SADA'KARYAH
Tasma'd - that
Sada' - always
Ka'ryah - should he done
ALL THE ACTIONS SHOULD FLOW THAT DHARMAH

Sutras 6 - 7
Dharra means nature, characteristic, or property.
The dhanms of fire is to burn.
S",abavika Dharme - all living creatures
4 parts -
1)Ahara - eating
2)Nidra - sleeping
3)Bhaya - fearing
4)Maethuna - reproducing

Shacawata Dharma
- that which leads to Bhagavana.
The Deanna of the human beings is to seek for Brahms.
4 parts -
1)Vistara - e:e:ansion of mind
2)Rasa - flow
3)Seva - selfless service
4)Brahmas - Cosmic Entity

3. VIS`AYE PURUS'A'VA BHA'SHAH ,JIIVA'TEA

Vis'aye - witnessing entity Burns's -
consciousness Va bha'shah
- reflection Jiiva' tea'
- unit soul, unit censciousness
UNIT CONSCIOUSNESS OR SOUL, JIlVATMA' , IS THE REFTECTION OF PURUS'A,
AND IS WITNESSING ENTITY.

Sutra 8

Atmen - pure 'I' feeling.

nararatean - Burns 'ottana, Supreme Witnessing Entity Jiiva' tean
- when Atme is in each unit,Jiiva

There is actually only one Atman - as several pools of water will reflections of
the noon
arove - still there is only one noon.
When there is no mere Jiiva, Niive'tman merges in Parema'tman give several

9 A'TMANI SATTA'SAM'STHIH
A' tmani - in A' tman, in consciousness
Satta' - attribute, everything except pure consciousness, entitative existence
Sam'sthitih -
dependent, well established
THE EXISTANOF OF EVERYTHING IS DEPENDENT' ON GONSCIOUSNESS. IN
A'TMA THE OBJECT IS WELL ESTASTSHED.
Sutra 9

This world is the thought-projection of the Cosmic mind - Cosmic Mind comes from
Consciousness
In absence of the conscious level of mind, external objects are ireaningless
to the unit.

10.
OTAH PROTAH YOGA'BHYAM SAM`YUKTAH PURUS'OTTAMAH
Otab - association of purusottama with the individual and separate unit minds .
Protah - association of purus 'ottama with Cosmic mind and collectivity of unit
minds.
Yoga'bhya'rn' - the thread whidh linss San' yuktah - perass ively connected
Purus'ottamsh - nucleus consciousness
PERUS 'OITAMAS, THE NUClEUS OF THE UNIVERSE, IS PERVASIVELY
ASSOCIATED WITH THE UNIVERSE IN INDIVIDUAL AS WELL AS COLLECTIVE
LINKS.

Sutra 10

Ote Yoga - Purus'ottama is loving father, mother, friend, heart of hearts, soul of
souls.
Only davotees can feel this tie. ("I am the son, daughter, of such a Great
Father") Prota Yoga
- Purus'ottans is Iishvara, Controller of the Universe - of Cosmic mind and the
unit minds in collectivity. Great Magician Saincara - only Prota Yoga
Prati-saincara - both Ota and Protah Yogas

Reflection of Purus'ottama is not like the reflection in a mirror hut a reflection

involving
association like the rays of the sun.

11
MA'NASA 'TIlTE ASAVASTHE'YA'MA' JAGADDBIIJAM
Ma'na'sa' - mind
Atiite - beyond
?iriavastha'ya'rn' - when the 'I an' feeling is suspended, that state where mind
dons not exist
Jagad - universe
Biijam - seed
THE SEED OF THE UNIVERSE, SEED OF GRERTION, IS BEYOND THE MIND. IT IS
THE STATE, WRERE MIND ITSElF CANNOT EXIST.

Sutra 11

Fallacy of indinite rogression.

The mind cannot know when and how the creation started, because unit mind evelved
at a
later stage of creation, in Prati-saincara (although PAPA, explains it in Chapter
4)
Tire (We' la) - is only mental measurement of motivity of action - not an absolute
factor
Nature (Svabha ' va) - only expression of Prakriti Fate (Niyati) - dons not con
trol independent
actions, mod' less entire creation Matter - conss from Gonsciousness; and mind can
control
matter
Gause of creation is dssire of Purusa and Prakrti

12
SAGUN'AT SRS'T'IFUIPATTIH
Sagun'a't - from qualified state of consciousness
Srs' t'i - whatever has em'erged out of the Cosnic Consciousness including Cosmic
Mind.
Utpattih - manifestation
THE MANIFESTED UNIVERSE HAS EMERGED FROM SAGUN'A BRAHMA

13
PURUS 'ADEHE JAGADA'BHA'SAH
Purus 'adehe - in the body of Purus'a consciousness
Jagad - universe
A'bha'sah - imperfect reflection
ON THE BODY OF CONSCIOUSNFSS, THE UNIVERSE IS THE IMPERIECT
REFLECTION.

14. BRAHMA SATYAM JAGADAPI SATEANA'PEKS' IKAM

Brahna - suprene consciousness
Satyan - that entity which never undergoes matarorphosis - truth - shoolute
Jagadapi - the universe also
Satysra 'peks 'ikam - relative troth
BRAHMA IS TRUTH, AND THE UNIVERSE ALSO IS REIATIVE TRUTH

Sutras 13 and 14
Two principle views shout expressed universe:
1) Idealian - Drah,"a alone is Truth - this expressed world is false.
2) Realisn - Matter alone is Truth
Aesoda Marga's view - Drah"a is Truth and Universe is relative truth.

15.
PURUS'ADAKARTA' PHALASA'KS'1IBHU` TAH'VAKENDRASTITAH
GUN'AYANTRAKASDCA
Purus'a - witnessing entity lying guiescent
Akarta - who does not do the work directly
Phala - result of an action, fruit
Sa'ks'ii to witness
Bhu'tah - to become
Bha'va - when prekrti is beginning to bind Purusa
Kendra - nucleus
Stitah - state
Gun'ayantra - casual matrix.
WITHESSING ENTIY IS NOT THE DOER, RATHER BECOMES THE WITHESS OF
RFSULTS OF ACTIONS, REMAINS IN THE NUCLEUS OF BHA'VA, OR
GUN'AVANTRA, CASUAL MATRIX.

16.
AKARTRII VIS'AYASAM'YUKTA' BUDDHIH MADADHVA'
Akartrii - fern. gender of akarta' - not doing action directly.
Vis'ayasan'yukta - connected with object
Duddhih Mahadva - Dudohih or Mahattattva
ALTHOUGH BUDDHITATlVA OR MAHATTATTVA DOES NOT PERFORM ACTION
DIRECTLY?
IT IS CONNECTED INDIDECTLY WITH ALL ACTIONS AND RESULTS.

Sutras 15 and 16
Yantra - a machine, to control a manifestation in order to liberate In NirguNa
Brabma
- 3 gunas of Prancti are not anle to bind Purusa
In Saguna Bhrahma
- 3 genes have forned triangular shape and can bind the conscious ness

Within the triangle, the Dha'vakendra is Pun's'ottamab. Puns 'ot~nsh controls the
three gunss
and through then, the whole creation. It is witnessing Entity, but is not the
direct doer of
actions.
Mahattattva, 'I an' portion of mind is also not the direct doer of actions, but
witnesses the
results. If you hold a red or yellow flower in front of a mirror, the mirror
appesrs to be red or
yellow.

17
- AHAM' KARTA PRATTYAKSIAPHALABOLTA'

Allam' - Allamtattve
Karta' - one who is the doer
Pratyaks'a - direct
Phalabhokta' - enjoying the fraits of action
AHAMI'ATTVA" DOES ALL THE ACTIONS, AND DIRECILY ENJOYS THE FRUITS
OF ACTIONS

18.
KARMAPHALAM' CITTAM
karmephalen' - jective form of Ahamtattva
Cittan - crudest nanifestation of mind under influence of static principle
CITTA IS THE OBJECTIVE FORM OF AHMTATTVA
Sutra 18
Citta is not synonceous with mind - it is only the crudest objective portion. The
ectoplasmic
stuff of citta takes the form of that dbject which is desired by Allen. Sometimes
the desired
form differs fron actual reality, such as in the case of hallucinations.

19.
VIKRTACTTTASYA PU'RVA'VASTIA' PSA'PTIRPHABHOGHAH
Vikrtah - distortion, deviations fron the natural condition by intermal force
Cittasya - of the citta
Pu'rva'vastha - previous stage
Phalabhogah - undergoing conseguences of actions
Pra'pti - to get back
THE ATTAINMENT OF THE PREVIOUS STATE OF THE CHANGED CITTA IS
CALLED THE ENJOYMENT OF THE FRUIT OF ACTION.

20.
NA SVARGA NA RASA'TALAH
Na - no
Svarga - heaven
sas'talah - hell
THEFE IS NO HEAVEN AND NO HELL

21.
BHU'MA'CITTE SAINCARADHA RAYA'M' JAD'A'BHA'SAH
Bhu'na'citte - in Macrocosmic citta
Saincaradha'ra'ya'm' - in the flow of saincara
Jad'a'bha'sah - Menifestation of quenquelemental universe
IN THE MACEOCOSMIC CITTA, IN THE PROCESS OF SAINCARA THE
MANIFESTATION OF QUENQUEMENTAL UNIVERSE TAKES PLACE.
(Quenquelemantal - five fundenantal factors)

22.
BH'TALAKS'AN'A'TMAKAM' BH'U'TABA'HITAM' BHUTASM`GHARS
'ASPANDANAM' TANMA 'TERM
Bhu'ta - created object
laks 'an ' a - syaptocatic essences
A'b'akam' - conposed of
Bh'tsha'hitan' - carried over by the bhu'tas
Bhu'tasen'ghars'a - clash inside the bhu'tas
Spendanen' - vibration, radiation fron each atonic structure
Tarmatran - minutest fuction of that bhu'ta

23.
BE'U'TAM' TANMA TREN'A PARIClIYATE
Bhu'ten' - created Object
Tanna'tren'a - by tarmatra
Psriciiyate - is known, recogniaed
THE CREATED OBJECTS, BEU'TAS, ARE RECONIZED BY THE TANMATRAS.

24.
DVA'RAH NAD' IIRASAN PIlTHATMAKA NI INDRIYA NI
Dva'rah - en trance, gateway
Na'd'ii - nerve
Rasah - fluid
Piit 'ha - actual point of organ in the brain
A'tmaka'mi - onoonsed of
indriya'ni - sense and Motor
THE INDRIYAS ARE CCMPOSED OF GATEWAY, NERVE, FLUID OF THE NERVE,
AND ACTUAL POINT OF ORGAN IN THE BRAIN.

CHAPTER THREE

1.
PAINCAKOS'A'TMIKA JAEVIISATTA' KADALIIPUS'PAVAT
Painca - five
Kos'a - sheath
A'tmika - composed of
Jaeviisatta' - unit mind
Kadaliipus'pavat - like a plaintain flower
THE MIND IS CCMPOSED OF 5 SHEATHS JUST LIKE THE PLAINTAIN FLOWER.

2.
SAPTALCKA'TMPKAM' BRAHMANAH
Sapta - seven Loka' realm
A'tmakam' - composed of Brahmamanah - macrocosmic mind
MACROCCEMIC MIND IS COMPOSED OF SEVEN LAYERS

3.
KA'RAN'AMANASI DIIRGHANIDRA' MARAN'AM
Ka'ran'amanasi - in causal mind
Diirgha - long
Nidra' sleep
Maranam - death
DEATH IS THE LONG SLEEP OF THE CAUSAL MIND

4.
MANOVIKRTIH VIPA'KA'PEKS'ITA' SAM'SKA'RAH
Mbnah - mind
Vikrtih - distortion
Vipa'ka - resction
A'peks'ita' - waiting, due for expression
Sam'ska'rah - result of past action in potential form
IN THE CHANGED MIND THE REACTION DUE FOR ESPRESSION IS KNOWN AS
SAM'SKARA

5.
VIDEHIIMA'NASE NA KARTRTVAM' NA SUKHA'NI NA DUHKHA'NI
Videhii - dissociated from gross body
Ma'nase - in mind
na Kartrtvam' - in absence of the feeling of doership
na sukha'ni na dukha'ni - absence of the feeling of pleasure and pain
IN THE BODILESS MIND THERE IS NO SENSE OF DOERSHIP NOR FEELING OF
PLEASURE NOR FEELING OF PAIN

6.
ABHIBHA'VANA'T CITTA'N'USRS'T'A PRETADARSHANAM
Abhibha'vana't - under concentrated thought
Citta'n'u - ecto plasmic stuff
Srs't'a - created
Preta - hallucination
Darshanam - act of seeing
SEEING HALLUCINATIONS IS CREA1ED BY ECTOPLASMIC STUFF , CITTA)
UNDER CONCENTRATED MENIAL THOUGHT.

7.
HITAES'AN'A' PRESITO' PAVARGAH
Hita' welfare
Es'an'a' - action accompanying desire
Pres'i'ta - inspiration
Apavargah /requital of action .
REQUITAL OF ACTIONS IS GUIDED BY THE DIVINE WISH FOR WELFARE

8.
MUKTYA KA'UNKS'A'YA' SADGURUPRA'PTIH
Muktih - salvation
A'ka'unks'a'ya' - by the intense desire
Sat - truth
Guru - one who dispells darkness
Pra'ptih - attainment
FROM THE INTENSE DESIRE FOR SALVATION, ATTAINMENT OF SADGURU
COMES
9.
BRAHMAEVA GURUEKAH NA'PARAH
Brahma - Supreme conciousness .
Eva - alone
Guru - one who dispels darkness
Ekah - one
Na - no
Aparah - an entity other than Parama' purusa
BRAHMA ALO.NE IS THE GURU

10.
BA'�HA' SA' YUS'AMA'N'A'H SHAKTI SEVYAM' STHY'PAYATI LAKS'YE
Ba'dha - obstacles
Sa t she,
Prakrti Yus'ama'n'a'h - helping
Shakti - force
Sevyan -one who is being served
Stha'payati - to be established
laks'ye - goal
AN OBSTACLE IS THAT HELPING FORCE WHICH SERVES TO ESTABLISH ONE IN
THE GOAL

11.
PRA'THANA'RCANA'MA'TRAEVA BHRAMAMU'LAM .
Pra'rthana'r - prayer inorder to fulfill some crude desire
Arcana' - adoration
Ma traeva - all types
Bhrama - confusion
Mu'lam - mistake
ALL TYPES OF PRAYER AND EXTERNAL WORSHIP ARE THE ROOT OF
CONFUSION

12.
BHAKTIRBHAGAVADBHA'VANA' NA STUTIRNA' RCANA'
Bhakti - devotion
Bhagavata - Supreme,
Brahma Bha'vana' - constant uninterruptei ideation
Na - negative
Areana' - adoration
DEVOTION IS THE CONSTANT UNINTERRUPTED IDEATION OF THE SUPREME
AND IS NEITHER WORSHIP NOR ADORATION.

CHAPTER FOUR
1.
TRIGUN'A'TMIKA' SRS'T'IMA'TRIKA' ASHES'ATRIKON' ADHA'RA'
Tri - three
Gun'a - binding principle
A'tmika' - cooposed of
Srs't'ima'trika' - causal matrix, mother of creation
Ashes'a - endless
Trikon'a - triangular
Lha'ra' - flow
THE MOTHER OF CREATION OR CAUSAL MATRIX IS COMPOSED OF' THE THREE
GUN'AS IN AN ENDLESS FLOW IN THE TRIANGLE OF FORCES.

2 .
TRIBHU'JE SA'SVARLT'PA PAR N'A"MMIKA'
Tribhuje - first phase
& ' - she ( prakrti)
Svarupa - cwn form, homomorphic
Parin'a'ma - evolution, mutual transfonvErtion of gun'as
A'tmika - ccrposed of
IN THE TRIANGLE OF FORCES PRAKRTI IS CC�POSED OF THE MUIUAL
TRANSFORMATION OF GUNAS OR HOMOORPHIC EVOLUTION.

3. .
PRATHAMA' A YAKTE SA' SE1IVA II KENDRE CA PARAMA SHIVAH
Prathama' - first phase
Avyakte - when
Prakrti cennot bind
Purusa Sa' - she
Shivanii - narir- s.f Pr.aLlti Kendre - nuc) of the #riangie Ca - and Paramas
hivah - n~le of
Purusa

IN THE FIX>S'f' PHA,SE OF C7dEATION WHEN PRAKRTI CANNOT BIND

PURUSA PRAKRTI IS CALLED SEdIVANII
, AND PUSWKSA, IN Trz NUCLEUS OE TFE, TRIANGLE, IS CALLED
PARAMA SHIVAH

4. DVITI]:YA' �5Zu<ALE PRATERMDGEMZ BHKERAVII BHRERAV'ASHRIT'A

Dvitiiya - secolld phase Sakale - kaZa means sEtout Prath.~na' -- first Udgarre -
expressic,n
Bhaeravii -- name of Prakati Bhaerava - nare of E\rusa A'shrita' - sheltesred in

IN THE SECDND PHASE OF '.ZIE CEuFATION, KALA OR SPROUT IS THE

FIRST EXPRESSION IN THE MENIFESTED
uNrvERsEt HERE PRAKRTI IS CALLED BHAERAVII AND IS SHELTEERED IN
BHAERAVA PURUSA.

. SADRSHA PARIN'A'I{:NA BHAVA'NII SA' BHAVADA'RA' Sadrsha - similar

Parin'a'mena - hcxmogenelic transformation Bhavanii - narre of Prakrti Sa' - she
Prakrti
Bhavada'ra' - name of Purusa

IN THE VIBRATIONAL WORLD TFD5RE OCXlRS HOMOGENETIC

TFUUNSFORMATION OR A SEUUENCE OF SINLISRITY
OF CURVATURES HEBE PRAKRTI IS CALLED BHAVA'NII AND PURUSA
BHAVADA'RA'

z. SHAMBHU'LIUNGA'T TASYA VYAKTIH Sharlbhu' - to assurae a form inorder

to make others flourishing Liunga'tah - indestructable, fundaraental body Tasya -
of Him (
parama purusa ) Vyaktih - expression
THE EXPRESSION OF PARAMA PURUSA IS FRO.M TEE SHAMBHU' LIUNnA'T

7.
STNU'LIIBNAVANE NIDRITA' SA' KUNDALINI
Sthu'lii - crude Bhavane - has
becone Nidrita' - sleeping Sa' Psakrti
Kun 'dalinii - coiled serpentine foroe
THE KUNDALINI COILED SERPENTINE FORCE, IS SLEEPING IN THE CRUDE
EXPRESSION ( IN THE HUMAN BODY)

8.
KUN'DALINII SA' MU'LIIBHU'TA'RN'A'TMIKA'
Kundalini - coiled serpentine force
sa' she
Nu'liibhu'ta' - fundamantal
Rn' a' traika - negativity
THE KUNDALINI IS THE FUNDANENTAL NEGATAT I TY.

BRAHMACAKRA

BRAHMA: - Infinite entity, Suprema Conciousness.

BREATTYAD BRMBMA BF?1'EAN'AFI"AD BRABMA

Brahna is Be who is greatest of great and who has the capanity to make others
great.

Brehma is the om'posite of - SHIVA ( puhisa)

- SHAFFI (Prakrti)
.7. Purusa and Prekrti cannot be separated, like two sides of one piece of
paper, or
fire and its burning capacity. ( Fire being Purusa and burning capacity Prakrti)

PURUSA PURESHEIF TA SA PURUSA

That entity which is lying quiescent in every object

PURASHI SHElF YA SA PURUSA

The entity which is lying at the front of every unit structure

Functions of nrrosa :
1. Witnessing Concious - original cause of creation
2. Lies quiescent in every unit entity.
3. Cognitive principle - gives inspiration to the mind and leads it to
higher levels.
4. Atma or soul - onhitelepathic
- all things reflected on it - through which existence of all nundane and
suprarundane objects is
substantiated.

PRAKRTI
- PRA KAROTI ITI PRMC'TI
That force which creates diversities is Prakcti
She is creating these diversities with the help of the 3 CLJN~~S

- 1. SENTENT - feeling of existence - "I an " SADJA SA

- 2. MUTATITE - sense of doership ego feeling - " I do " - RAJACtJEA
3. STATIC - objectivity, sense of finiteness, limitation.

prakrti is the force or attribute of Purusa - can't think of Purusa without

Prakrti

Purusa is the Efficient cause of creation

Prakrti is the Subordinate efficient cause -( altl,ou',h she appears to
be the cause -
ability to act is subordinste to the conand of nurusa)
Punisa is the Material cause - all pervasive - evorything is made of Purusa.

Esole of this relationship - Like a potter and his clay. Potter and clay are
both
Purusa, but the energy of the potter moulding the clay, his action is PraA'rti.
Purusa is the
efficient cause (potter) the ultimate creator of the universe. Be is also the
material cause ( the
clay) out of which the universe (pot) is made. But the energy by which Be creates,
the action
of the Potter moulding the clay is Pranrti. The is the link between the efficient
and material
causes - between the pure conciousness and the objec tive world So she is celled
the linking
force.

BRAHMACAKRA - THE CYCLE OF CREATI0N

Before creation - NIGUNA BRAHMA - Nir- without

- Guna- Binding principle
Brahms in this state formless, shapeless. infinite entity, Prakrti lying domant.
Three gunas are in astate of equilibrium so force is ummanifeet.

The three forces are coving hanhazarriy, in randon directions oraate no

disturhance in this
way they are forming cony sided geosetrical shows.
- when ever three forces act tooether in a space, they wi~;l evanrually form a
triangle. so these
flowing gunas form vest matrix of triangles, in each of wh?~rh 3 forces are
constantly
transforming thenselvee into one another.
This covsnt heccoss a sruggle a,"ongst the forces for dorsnansr mu the resulting
clash
evantuaily causes one of the forces to burst out of the twir-gle at ".he vertex
which is the cost
static point.
The force which bursts out is the sentient force, being the cost powerful of the
three. This
point where the force bursts out of the triangle in-' known as ' jL~KYA BlIJA" or
"seed of
desire"- starting point of creation

SWINA BRAHMA SA - with

- bondages covarent of creation is in two phases.
a) SAINCARA - Movement from subtle to crude.
centrifugal oxtroversal, away fron the nsc3tTh9, fton one to cony Universal
conciousness to
diverse creation)
b) PRATISAINCARA
- Move cant from crude to subtle, introversal, phases, centipedel, from many to
one.
see diagran)

FITE FUNDMI~AL PACIORS

- expressed fron Cosnic Citta due to increasing pres sure of Praxrti
- Osuses: - a) Decrease in
b) Decrease in
c) Decrease in
d) Increase in

interatonic space
intermolecular space
voluse
chenical affinity

FACtOR

EtHEFOAL - Aka'shatattve

TANeATRA

SOUND

AERIAL - Vayutattwa

SOUND &iwa-i

LUMINOUS - 'Iejastattwa

LIQUID - A'patattwa

SOUND, TOUQi, VISION

SOUND, 'IOUaJ,VISION, TASTE

SOLID - Ks'ititattwa

SOUND ,TOUCB, VISION, TASTE, SMELL

Froression of PRA'N'A'N
At crudest point of creation- solid structure, Prasrti is still exerting press~e
on the exterior of
the structure . - when this external force BAA is intermalised, an opposite
reaction results and
two opposing forces - one interial ( centre seeking) and one exterial ( towards
exterior)

The coobination of the exterial and interial forces is known as Pre' n ' a

If in a unit structure, all the five fund,sssntal factors each of the 5 factors
has a nu cleus ( ie in
the struggle interial is the doolnating one) and there is a congenial
are presant in reguisiste proportion, between interial and exterial forces
environment,
PA'N'A'H gets expressed.

PRA'N'A'H is the collectivity of all the pra'n'as, of 5 nucleii, it is the

central nucleus,
life force, controlling point is Pranendriya, situated in Asahata cakra.
JADAPLDrA nus to the intense clash within an object, ss'd t~ndous prassui'e of
static force
on the outside of the object, the solid structure nay explode. 'ibis is known as
Jadasphtte-'
The structure is disintergrated cansletely and the 5 factors becone seperated -
so this is also
known as negative saincara. It only occurs' where thereis iia congenial
envirorurenti.e. in dead
or dying celestial bodies.

Where there is a congenial environnant, hut insona part of the structure,vhe

exterial force
starts to dominate, pert of the structure nay start to disinhangrate. But This is
carpensated by
the factors within the environnant so there is no jadasphota. - this is know as
wsar and tear

EXPRESSION OF UNIT MIND

- ( Besimino of the Pratisaincara these of Brahnacekra

After Pra' n' a' h is expressed, static force of Praknti is still continuing to
exert very nach
pressure on the unit structure. This causes trenandous clash wiThin The structure,
and a
powdering down of the five factors taxes place v hich results in the fornation of
ectoplasmic
particles which are sore s4btle than eTher - these are Citta particles.
- The collectivitv of all these sarticles - gives rise to the sense of
cojectivity in that unit
structure. This is the first expression of unit mind and explains how mind is horn
out of natter.
As that natter - the five fundacental factors - evolved out of cosmic citta, to
becane any- thing
subtle then ether, the next step sost also he the sane citta.

As the Pratisaincara phase continues, influence of Praknti decreases so that

dominance of
static force gives way to Eajag'nsa and Asaxtattva ( sense of doership ) is
expressed fran citta
- the process continues, and unit mind is be&ing sore subtle as Praknti' s hold is
loos ened sore
and sore and Pajaguna gives w ay to Battvaguns - Mshatattva is expressed fran
Ahan. 'ibis is
the stage where son appears in the cycle of creation - with individ ual "I"
feeling - previously
all the unit beings guided purely by' Cosmic "I"

MIND continuss to evolve throuch three orocesses -

1. Physicel clash
2. Psychic clash
3,. Longing for the Great
-Through the practice of sadhana - speed of Prati saincara process is accelerated
- mind is accociated sore and sore with The Suprem - result

MLThTi,'MouS 'A Umit I n'~ J~ongar

exists - Brahnacakra cycle is complete.

- If son constantly associates his mind with cruder vibrations - he can regress in
the
evolutionary process - Opoative Pratisaincara

F,,M'DMI - Muxti - SARIKALPA SAMADHI

Unit I narges in Gosmic Mahatattva, sagure Brahna,
if all san' skaras are burned completely ,Then pernanent Savikalpe -MUKI

- Moks'a- NIRVIKAIPA SAM,,DnF - narger in Nirguas Brahsa, beyond Brannacaiwa

cycleccopletely

For Moks 'a is necessary the Grace and guidance of TARAKA BRAnMa - 'leraxa Branna
is
The bridge between Saguna and Nirguna Brahna

- Taraka Brahma is also known as_Mahambhuti - when Taraka Brahma

- takes a physical form

sasohuti - five fundanental factors/ created world)

be always takes birth when the hunanity is at a crisis point - cares to polarize
soral and
issoral forces

Tanaka Brahna has 3 characteristics -

1. Loves
2. Guides
3. Punishes
- His sons and daughters
'ibis concept is only found in Tantra - The Tangential point between gualified and
son qualified
states of conciousness.
As this concept of Tanaka Brahna is devotional, This sadhana depends upon coonlete
surrender, - one cannot attain Moks'a without His Grace.

53

TANMATRA AND INERlYIS

TANTRA :
Brahsacakra - the cosmic circle is but a cosmic dance in which every created
object under the
magic spell of the cosmos is moving in proper harnony and rytho. In other words,
it may be
said that objectivity is nothing but a wave mobion within the body of the ocemos"

- This creation is actually a vast ocean of .......

Ba'ba' Idea a Ideology

'Tanmatra -
" Tat" - that
matra " - minutest guantity

-Abe minutest fractions of thses waves are celled Tenmatras. The physicel
ekistence which we
Recieve is only a collection of these fractions of waves, taken in by sen sory
organs to citta.
Perception occurs due to our sensory organs recieving the tanmatras coming from
exter nal
objects - however, these tanmatras represent only a part of the whole
Bhutatattwa, or ocean
of waves, we never really sea 100% of the external material world.

A tanmatra of a subtler factor ( eg. ether), can pass through the waves of a
cruder factor
eg solid). But a cruder wave cannot pass through a subtler wave, it is reflected
back and this
vibration cares within the scope of our perception. Ssnse we can only percieve the
cruder of
the fundamental factors.

INORlYAS
- organs, are the direct agents of the mind. There are ten organs - 5 sensory and
5 moter. The
function of the sensory organ is to remove incoming tanmatras. The function of the
motor
organs is to throw waves from interually according to the samskaras and carry then
outside.
The actual stte of the organ is in the brain.

SENSORY ORGAN ( Jina'nendriyas) I. ,CAKS'UH -eye

FUNOTIONS

DARSNANA - to sea

2. KARN'A -ear

SHRAVANA - to hear
3. NA'SlvA - nose

A1GNRA'N'A - to small

4. JISNA' - tongue

5. TANA - skin

A'SVS'DANA - to taste

SPARSNANA - to touch

ND'1OR ORGANS ( karmandrivas)

1. VA'K - vocal chord

RATNANA - to speak

2. PA'N'I - hand

SHILPANA - to work

3. PA'DA - legs
4. PA'YU - anus

ghPLMA - to move

VANJANA - to let our waste

5. OPvSINA - genetary organ

JANANA -to give birth to

Vocal chord and ear - related to scund - dominated by sand and skin also dominated
by
sentient force.
We and leg - mutative force
Rest static dominated.

PRANENDRIYA AND PERCEPTION

PRANENDRIYA - combination of 10 vaytis - u&sh�c organ, situated in the anahata

cakra
(yogic heart)
Function - Pranenoriya funotions in a puisative pattern -
- when in a state of sneed or expansion - nerves, vibrationg syapatheticelly, with
ss,,,e
wavelength, also are expanding. If a vibration from outside tries to cone in via
the sensorv
organ, and sensation tries to flow along the afferent nerve pa~ ways to the brain,
they will faoe
obstruction - perception is inhibited.,

- when Pranendriya is in a state of reuse - nerves are- also flowing in the sane
pattern so
perception is not hindered

The pause and speed states of Pranendriya are directly associated with the
breathing: - Four
staces of resoiration
1. inhalation
2. notionless pause
3. eshalation
4. notionless pause -

During 1 and 3 - pranendriya is in a peed - nerves expanding

During 2 and 4 - pranendriya is in state of pause - nerves contracting.
when breathing is slow pauses are lengthened and perception and
concentration of
mind is increased.

The greater the capposure in the pra1n'a, the stronger and keener will be the
pewer of
receptivity. This is why the sadnaka takes pains to keep his pra'n'a under
restraint and control
Ba'ba,'

The science of breath control is known as Pranayama ( see As't'aunga yogy notes)

SENSTAION, PERCEPTION, CONCEPTION

SENSATION - Gateway of sensory organ eg. retina of eye, recieves the outgoing
tanratras fron the external object.Optical nerve creates similar vibration
inoptical fluid and,
afferent nerves carry vibration to the site of the sensory organ in the brain.

PERCEPTION - Citta takes the forn of the object as the vibrations are recieved and
Than' -
doer I portion of the mind "sees" the object.

CONCEPTION - when the percieved object can be related to past ruisrory or experi
ence

VRITTI :

- Mind is in constant state of motion. This momentum has to be expressed.

- Vrittis - are the ways of expression of the mind, or expressed sentinents.
seed of Vrtti is in the brain but first expression is in the
Substation
- GLAND / when the expressed sentinent affects the sussidiary gland, there, is
secretion of
hormones into the blood
- efferent nerves carry the vibrational wave to motor organ and sam'skaras get
exter nal
expression.

Number of vrittis vary according to the complexity of the structure

- human beings have the maximum number - 50
These 50 Vrttis -can be expressed through any of the 10 organs and may be
expressed

COSMIC MIND

1. cosmic mind is only one.

2. cosmic mind is neltilateral entity can do nany things at a tine)
3. cosmic mind is unipurpose - only one purpose , to liherate

each and every unit mind of universe.

4. Physical world is within cosmic mind - only psychic existence.
5. cosmic mind is created in the process of saincara
6. cosmic mind can create the original five fundanental factors.
7. Cosmic mind is carplete, there is nothing outside it.
8. cosmic mind can function without physical hedy.
9. cosmic mind will never end, Brahnecakra cycle can never care to anend.

UNIT MIND
Unit minds are c'any.

Unit mind urilateral entityden only do one thing at a tine)

Unit mind multipurpose entity,

'has cany purposes.

To urit mind, physical world has separate esternal existence

Unit mind is created in the pro cess of pratisaincara.

Unit mind cannot create anything original - muly different catin -

ations.

Unit mind, is incccplete, inperfeet.

Unit mind reguires physical body for espression

Unit mind will eventually coos to cccplete annihilation - Moks'a.

Everything' in the world has been created by god. Human derLerity lies only in
creat ing
physical mixtures or chemical oatpounds, huran beings can not create anything
original. Fran
white ants to elephants - all have bean created by Hin. Thus everythirg in the
usiverse is His
incarnation there is no one small or big, no one is, hatefal, all are the sons and
daughters of
god.

KOSAS AND LOKAS

Ananda Sutran 3/1

PAINCAKOS' A' IMIKA JARVI I SATTA' KAtKLI IPUS' PAVAT

The mind is carposed of 5 sheaths like the plaintain flower

The heginning and the end of Sadhana is the purity and sanctityof the base. The
five Kosas are
Che base of unit "I". Every living heing needs a base. In absence of a base they
merge into the
ocean of cosnos. Suppose there is a cup of water in a pond. So long as the cup
exists, the
water in the cup also exists. But if the cup is resoved, the water, contained in
the cup will
merge into that of the,,phhd. Sis'ilarly the soul also merges into Brahee when
there is no base
to body it.

The crude base is '(a 'n,aya Kosa - when this cower is resoved, Sanomaya Kosa is
e::pressed.
Thus the other Kosas get espressed when the cover of the preceeding Kos'a is
renoved and
ultimately there ranains undifferentiated concious.

There is no separate existence of the unit causal mind from oosmic causal mind.
when the
crude parts suspend their works and the causal portion will not rerain a separate
identity, only
the seed of past actions will resain to differentiate microcosm from mecrcosm.

ANNAMAVA KOS'A: Crude body, result of food, actually no independent psychic

expression, nearly everybody can go bayond this body.

KARMMAYA KOS'A :Crude mind, s thula mana, its seat in the muladhara Cakra, repre
sents
the solid factor, it is developed with the help of a'sane, mudra, yame and niyama,
it is dealing
with the external world and the indriyas, physical action through this Kos'a, it
is our concious
mind, desire and sam'skate seem to manifest here.

MANOYA KOS 'A: subtle mind, suks 'me menah, in the swadhisthans cakra, represents
liguld
factor, experience of pleasure and pain, here the capacity of contemplation and
recollection,
different scientific and metaphysical inventions are performed in this higher
region of the
Kos'as, it is perfected through pra'n'a'ya'ma

ATIMANAS KOS'A: first shell of causal mind, its seat in the manipura cakra, it
represents
luminous factor, seeds of sam'skaras stored here , inspiration of the soul is
recieved here, this
Kos'a pushes towards spirituality, it is perfected through Pratyahara.

VIJINA'NA"AvA KOS'A: a second shell of causal mind, in the anahata cakra, aerial
factor,
true knowledge, wisdom, renunciation dominste here, viveke, vaeragya, perfected
through
Dharane (concentration)

HIRANMAYA KOS'A : third shell of causal mind, in Vishuddha cakra, etherial factor,
golden
colour developed by Dhyana.

Anattattva end Mehettattva ate the body batwean Hiran 'yamaya Kos 'a and merger
into
Purusottasa, called Sa'me'nyadeha (supra-causel body ).

Mind Cakra Kos'a witness.entity, Devel. by

Crude 1. Muladhara Ka 'mamaya Praj ina - asana, mudra,

Yama & Niyama

Subtle 2.Swadisthana Manomay a Thejasa - pran'ayama

3.Manipura Atinenasa Vishva - pratyahara
4.Anabata Vijina'na -dha'ran'a
 5.Vishuddna Hiran'maya -dhya'na

3/2 The nacrooosmic mind is the conoination of seven lokas. Loka means that which
cares
under objectivity. In saincars the syprece sdbjectivity is pradually transfoured
into dbjectivity.
re is watching hirseif in the lokas. The oonsciousness which is being seen by the
consciousness
as supreme witnessing entity is called the Loka.

1. Bhu'r loka (5 Fleruents) physic. world

Iishvara
2. Bhu'varloka, betw. ether crude 'mental Ka'masmaya
and citta world
3. Syarloka(citta) subtle 'rental world Manomaya Hirenyagaroha
4. Maharloka supra Atimanas
Vireta or
5 Janarloka subliminal Vijina'na
Vaeshva'nare
6 'laparloka Hiranya

7 Satyaloka

-
76,5,Crude Cosmic Body,
4Subtle Cosmic Body,
3 Causal Cosmic Mind,
,2 Causal Cosmic
1.Body

7. first objective expression, 3 gunas present but dorsant

6. knowledge uncanifest, I feeling not clearly manifest
5. knowledge uncanifest, I feeling not clearly manifest
4. here sauskaras pulsate first of all
3. here called heaven, here 'ren enperienoes pleasure and pain
2. here the working of the physical body, appetite, avarice sleep occur
1. here the tan'matras exist, visible creation, no expression of mind

POWER OF KOSAS

1. Bhutha Vidva
- when Manoemaya Kosa affects Karmamaya Kosa i.e.
One who has developed his Manomaya Kosa, has the power to affect the Karmaya Kosa
of
others. For example:
Y sees his watch has a certain tire, x tells hin he is wrong and tells a different
time, when V
looks a second time he sees that time which V wants hin to see
- X cen determin what V will think or percieve.

2. Peashach. Vidva -

Atinanas Kosa affects Manomaya Kosa.

Physical actions seen, but not actuslly any physicel objects e.g. Magician makes a
man
disappear up a straight rope end after which dismarhered parts of man's body fall
to the
ground - audience all have their Manomaya Kosa controlled by Atimanas Kosa of
magician -
event taking place in the mind of magician.

3. Gandarvi Vidva
Vijinamaya Kosa affects Atimanas Kosa. E.g. one hears sound of music but
no
instruments or musicians physically present. Music in mind of someone not present
but
deliberetly affecting Atimanas Kosa of the person so he is hearing music.

4. Devi Vidva -

Hiranyamaya Kosa affects Vijinanamays Kosa. when elevated being has Kundalini
raised, his
state of mind affects others to the sama state.

5. Brahma Vidva
Anandamaya Kosa"
- (Sahasrera cakra) affects Hiranyamaya Kosa Can easy be done by Mahakaula.

LIFE, DEATH, & SAMSKARA

San'skara
Whenever citta takes various forms, ether daring process of perception of external
world, or
during expression of.vrittis or impression is formed. The citta is changed and
must see to
regain its original state according to the 15w of action and reaction.
The impression formed, which is therefore a reaction in its potentiality, or seed
forms, is
knc,,,n as Ssm'skara.

Manovikrtih vice'ka' pekita sam'ska'rah

nanovikrtih - charged state of mind

vipe'ka - reaction
apeka'ita - due for expression, potential
san'ska'rah - reaction potentiality

"In the charged mind, the reaction due for expression is known as Sam'skara.

2|19 Vikracittasya pu'rva'vastta pra'ptir phalabhogah

The attainment of the previous state of the charged citta is called enjoyment of
the fruit of
action. When that stored reaction is expressed and citta returns to the original
state, the
experience of pleasure or pain is know as Karmenhala Bhoga
- all our experiences of pain and pleasure due to the experience of the expression
of the
Sam'skaras.
Sam'skaras cannot he expressed untill they go through a stage of ripening or
attaining naturity
which can only occur when the mind is dissociated from the body, can happen in
three types or
condition

1. Senselesness or long fainting

2. Death
3. fadhana

(when mind is properly dissociated from the body by the process of pratyahar (with
drawal) or
the three shuddhis, and engrossed in Suprere consciousness the
san'skaras ripen and are ready to he reaped after the Sadhaka returns to the
conscious state.
This is why a Sadha' das life is so full of rapid changes due to rapid ripening
and expression of
Samskaras.)

'Types of Samskaras
a) Inhorn - Sahaja'ta
b) irposed - A'ropita
c) Acouired - Praty asu'laka

Inborn - that which one has inherited from the pest life
Acquired- collected through independent actions (i.e. not those actions which
are
purely reactions from past life)
Imcosed - of different types
(a) Jacatika - manskaras imposed by contact with physical world -

impressions on the mind created by association

with crude vibrations of natter.

(b) Pariveshaceta - environcental man' skaras imposed by contact with

particular type of society or culture.

(c) Kartowonata - responsibility - e.g. of family, countay etc.
(d) Shik a'oata - education
(e) Vritioata - habituated behaviour

Life and Death

"Association by proper adjustment ant parallelism between the psvchic and physical
hodies
causes life and dissociation under adverse conditions results in death"

- For existence of life - for proper adjustment between body and mind
- adiusteent with Pranah also necesary
- Pre 'n' = collection of 10 Vavus or vital airs.
arid

and

5 internal Vavus
Vayu location function
Uda'na throat control vocal chord
Pra'n'a between navel and throat control heart , lungs ,
repiration
Asa 'na between navel anus excretion, urine and stool
Sana'na navel area maintains be lence and adj usteent pre'n'a and ape'n'a
Vya 'na throughout body control circulation of blood and functioning
of nerves
between

External Vavus

(scattered throughout the body - no fixed location)

VAYU function

Na'ga - ("serpent") expanding body , junping, throwing, stretching

Ku'rma (tortoise) contracting body , as in cold spesmodic movement, such as
yaaning,
hiccoughing, sneezing
Devadatta control hunger and thirst
Dhanainjaya control sleep and drowsiness, due to siceness, deceace etc.

Physical cause of Death -~

- Vayus disturbed and 9 leave the body - so that mental wave can no longer adjust
with this
physical body and also dissociates from body

1) Pra'n'a and Asa'na weakened

2) Sama'na unable to maintain adjustment between Pra'n'a and Asa'na, results in

struggle in navel area - "navel breathing"

3) San'ana, Pran'a and Apa'na combine and strike Uda'na
4) Uda'na loses its strength - and all four combine with vya'na and all five
Vayus becoma one
force - struggle throughout the body
5)an outlet is formed and all Vayus indluding enternal Yayus pass
out of the body except Dhanainjaya
6)when dead body burnt or totally delay ed, Dhanainjaya as well leaves the body

Pychic cause of Death

when mental wave is disrupted due to shock or faer, Parallelism is desturbed and
death results
May also happen, if psychic wave is charged by comming into contact with a more
subtle
Wave,if mind becomes too sUbtle to maintain parallelism with physical body
- death may occur.
-mind may also become ton crude due to constant ideation on material onjects,
and parallelism can be lost.

Spiutual cause of Death

Due to process of Sa'dhana', the mind attains MUKTI or Moksa no longer necessity
of body -
no mind; no need for expression
- this is death of mind - Mahamrtu - great death.

Physical cause of Life

-Foot--
rasa
blood
Flesh
Fat
Bone
Bone Marrow
shukra
lymph
spermatozoa
seminal fluid
Function of Lvmph-
a) purifv blood, naintain vitality of the body
b)food forthe brain.
c)Exeess goes to forn spernatoaca and ova .
- excessive formation can be controlled by fasting.
when sperm of male and ova of female conbine, new physical strrcture is formad
withih the
wurt of female. yhis new physical structure has a vibration, the bodiless minds,
dissociated
fron the body at death have a potential nurentun which needs a physical body for
expression.
The wave length of the new physical structure attracts a bodiless mind which
enters the body
and life begins with this new psych-physical parallelism.

DIFFERENCES BEEWEEN MIND AND BRAIN

MIND

1. Mind is subtle
2. It has thinking capacity
3. It is a ocenbination of Mahat, Aham
and citts tattva
4 It can't be percieved by organs
5 It has no tanmatra
6 It can percieve tanmatra
7. It is created in pratisaincara
8. It is not destroyed after physical death
BRAIN

It is crude
It cannot think
I the is a ocombination of 5 bhutas
It can he percieved by organs
It has got tanmatra
It percieves and transmits tanmatra
It is created in saincara
It is destrojed after death 'I

MAYA

Ma'ya' -
that prakrti when Purus'a authorised it to manifest itself, then it is called
Ma'ya'Mother nane
of Prahrti is Ma'ya'. The exact english is hart to come by - that agent
whichcauses the reality
tobe covered is Ma'ya'. Prakrti in a cosmic state is known as Creative principle
and in the
creative phase, Prakrti is known as Ma'ya'.
Because of this Ma'ya' parama Purusa is covered and appears in different forms.

Ma'ya' has different phases of expression:

1. AN'UM'YA'
- when it maintains the structural solidarity of a unit creation ,
it functions within the unit.

2. VIS' N' UMA ' VA'

- when Prakrti is engaged in creation and she goes on creating withoutstop.

3. VISEWANA' VA'
- It is the collectivity of all the functions of maya'

4. VCa',uA'YA'
- when ma'ya' helps the sadhana to reach Paramapurusa

5. AVlDYAMA'YA'
- That ma'ya' which leads the mind of a sadhaka far away fron the
Parema purusa

6. VIDYANA'yA'
- That ma'ya' which leads the mind of a sadhaka towards the Parama Purusa.

7. MAHA'MA'YA'
- when Prakrti works inside and outside the creation.

SATASAUNGA

sat & saun ga = unchangeable contact

The keeping of good congeny is conducive to liberation end is known as Satasaunga

Satasaungana
Bhaven'sktira satasaunge' su
Bandasnan' Asatasaunga
Mudranan ya' sa' Mudra'
Parikirtiita'
- Shaunkara' ca 'rva

which neans that through Satasaunga one achieves liheration, whereas Asatasaunga
leads to
greater bondage. Therefore, forsaking Asatasaunga is regarded as mudra.

Through hearing the speeches of the Sa'dhanas is the hast satasaunga.

Sva'dhya'ya is not the best satasaunga.

There are two types of satasaunga

- external end internal

1. Internal Satasaunga - just as the hast medicine is P.P. Himself, the hast
satasaunga is
also P.P. Internal Satasaunga is the Satasaunga of P.P. - i.e. the thought of
P.P. during all the
w orking hours of the day even when the bodily organs are engaged in worldly
activities.
2. Excharnal Satasaunga - when you contact with good people you hear good things
fran
then. You follow good things.

satasaunga means the association of good. It is a must for spiritual elevation.

If associaltion is bad it will degenerate one. Best satasaunga is through
hearing-.
Next to it- is Dharma Cakra and Maha Dharma Cakra.

FOUR STAGES OF YOGA SA'DHANA'

(1)
Yatma'na
- the first stage when a sadhaka is initiated he has to face many struggles fran
outside as well
as inside Intenal and external struggle is present in this stage. This is the
phase of struggle. So
the sadhaka must practice with heroic spirit. A coward casnot perform sadhana.
Hence those
who have lost the courage of moral fight can never get barama Purusa.

(2)
Vyatireka
- hera the propensities are directed from Citta to Ahamtattas. In this stage the
sadhaka
sometimes; controls his vittis-, sometimes he loses it. This is a stage of ups and
downs. The
IntarnaI as well as the external struggle subside to sane extent. This is the
period when a
sadhaka feels that he is progressing. He feels
some "Anibhuti".
(3)
Ekendriya
- this is the most dangerous phase. In this stage the direction is from Ahamtattva
to
Mahatattva. Here the Mind becomes pointed. The Sadhaka gets control over sane pro
pensity.
Coccasienally all the vrttis will arise after performing sadhena, but sadhaka
should not worry
because later oll this problen will vanish). This stage makes a great step
forward. But it is a
dangerous stage, too. The sadhaka obtains same cocult power and is tempted to
abuse it.
Sadhaka can develop ego feeling and then abuse his powers- . This rasult isa wery
big down
fall in the spiritual process.

(4)
Vashikara
- in this stage the S'adhaka gets comglets control over all his propensities. He
becomes a real
master of Himsilf and is able to play with his propensities. Here be can enter
into samadhi.
This is the final stage of a yogi.

Th practice Ideology more power is reguired in the begining. For example ,when
pull ing a
very heavy load, the labourers exert 'much in the begining and when the losd
starts moving
slowly it gains momentum and eventually starts rolling fast Towards the end, the
labourers
have to exart much less force. Similarly you all have to labour very hard in the
begining phase
of this work, but later on when our movement will gain speed, you will have to
apply much
less force.

BHAKTI

Bhakti - The word Bhakti canes fran Bhaj & Ktin.

Bhaj means to worship and KtiN is a suffix.

Bhaktir Bhagavato Seva

Bhaktih Premasvarupinii
Bhaktir A'nandarupa' shca
Bhaktih Bhakta'sya Jiivanam

Prena - attatchment towards Parama Purus's is known as Prema.

A'sakti - attatcheent towards physicality is known as "Karma" and this attraction
is
known as A'sakti.

Bhakti gives bliss to the sadhaka. without Bhakti, a sadhaka cannot live. Without
catplete
surrender, bhaktals cannot get Bhaktih. Bhakti is the synthesis between Jinana and
Karma.
There should be harmony of knowledge and action. Action should be done according
to ore's
knowledge. But that action which is done beyond the scope of one's knowledge is
Bhakti

The object of sadhana is to attain liberation. Without devotion one's entire life
is meaningless.
without Bhakti men can not get himself to surrender to the Parasa Purusa. And so
bhakti is
essential to getting saradhi.

Kiirtana is a very good method for inspiring bhakti.

Kiirtana - Kr & Anat - to remember the name's of the Lord with gratitude.

BHAKTI

Bhakti is of eight kinds -

two kinds of Tamasika Bhakti,
two kinds of Rajasika Bhakti,
and two kinds of Sattvika Bhakti,
Jinanenishra Bhakti and
Kevala Bhakti. Of these eight kinds of Bhakti, Kevala Bhakti is the superior kind.
Bhakti of
any kind is of greater value than no Bhakti at all, because by this the flow of
the human Mind
is regular in one direction.

Tamasika Bhakti
1. Persons craving for finite pleasures instead of the Supreme Bliss under the
influ ence
of violence, arrogance or jealousy are 'Tamesika Sadhakas.
2. But from amongst the Samesika seekers a few are such as do not forget their
adored
even after the realization of their object. It will therefore, be accepted that
they had Rajasika
and Sattvika tendencies in dorment states.
In fact they were not Tamesika Sadhakas.

Rajasika Bhakti

3. Rajasika Sadhakas - those carrying on spiritual practices with the object of

attain ing a
particular finite object are called Rajasika Sadhakas. The chanacteristic of
Rajasika Sadhakas
consists in their being engocesed in realising their selfish ends and not in
causing detriment to
others.
It means those worshipping the Lord in crude way by flowers, etc. for the sake of
worldly
objects, fams or wealth. They in fact long for those objects and not for there
Lord.

4. A few out of these Rajasika Sadhakas do not forget the Supreme Brahma.
They will be deemed as not lacking Sattvika feeling significantsy, even though
they are
Rajasika seekers

Sattvika Bhakti
5. Those who persue this practice with the prayer, "Oh Lord, mey my karme be
Ainihilated.
Free me from the cycle of Karma".
6. Those who pursue it for the fear of being decried by others.

Even the Sattvika Sadhana cannot be termed as a superior degree of sadhana or the
Supreme
Sadhana because more of these control the energies of the aspirants and direct
then towards
tha adored, the Supreme Brahma.

All the three such Bhaktis - Sattvika, Bajasika and Tamesika are Gaoni (inferior)
Bhakti.
Where there is ro object save and except the Supreme Brahma, it is called Niukhya
Bhakti. Be
is absorbed in spiritual practices to Nirguna Bhakti.

Nirguna Bhakti -The aspirant has no other object and he takes hinself toward the
Su preme
Brahma by the urge of his own spirit.

"Oh why do I love Hid, no not know. I love Him just hecaus I like to love Him. He
is the life
of my life, the soul of my soul."

Vaedhi Bhakti
- where there is no undivided Bhakti for the Lord but the object is only to give a
show to
others
- such devotion practiced within the bounds of external usage and rituals are
called Vaedhi
Bhakti. Tamasika, Rajasika, and Sattvika Bhakti which are affected by the three
gunas in
Vaedhi Bhakti.

Jinananishra Bhakti

7.If the Sattvika Sadhaka noes not forget the adored even after realizing his
object, then
gradually the Supreme knowledge shines forth within his Mind.
This attainnent is known by the name of Jinanenishra Bhakti.
This Bhakti also may be classed as Nirguna Bhakti
- but on account of the dormant vanity for wealth or knowledge, the Supreme State
is not
attained.
This is also called Pradhe'nibhuta Bhakti. Pradha'nibhuta' is the highest state of
gaonii
(inferior) Bhakti.

Kevala Shakti

8.
This is the culmination of Bhakti, this is the highest pitch of Bhakti. If there
is undi vided
knowledge with the object, then there exists one and only one entity, and that is
why it is
called Kevala Bhakti.
The position of Kevala Bhekti is by all means Superior to the caonii Bhakti.
That is why it is called Muknya' Bhakti. whatever progress an aspirant may make
in gaonii
Bhakni, the distinction of the adored and the adorer, or the infinite and the
finite, remains in
ha' n to the end. This aspect is known as Maliin
- Jinana in the Shastras. In the presence of Maliin Jinans, the devotee feels sly
in merging in
the Supreme Brahma.

"know that Prerayita, the Purusotteme Himself

- try to attain Him alone. He has not handed over His absolute authority
- His formidable power to anyone else, for He has to carry the burden of
collective ness of the
universe
- has to hoar the stamp of attributes, though intrinsically attuributeless
( Nirguna).
Recognise - know that Supreme Father. Exort His kindness by dint of your own
strength and
devotion. what is the secret hint
-the open sesame' of recieving His kindness?
- Do what pleases Him.
Abiding by His wishes rigidly, if y ou let adrift your life on the actional waves
of His choice,
He is bound to smile on you
- He will be corpelled to. Snatch away His kindness on the strength of your
devotion. He will
put the garland of victory round your neck with H neck with His own hands, if you
go on
performing your deeds like a hero.

Shrii Shrii Anandamurti

Subhasita Samgraha pt. 4.

SOCIAL PHILOSOPHY

CAPTER 5 - A'NANDA SU'TRAM

(1) Varn'apradha'nata' cakradha'ra'y a'm. In the flow of the social cycle, a

colour is always
dominant.
(2) Cakrakendre Sadvipra'h cakraniyantraka'h In the nucleur of the social cy cle,
the Sadvipras
are the controller of the social cycle.
(3) Shaktisampa'tena cakragatibardhanam' Kra'ntih When a mild application of force
is applied
over a long period of time bringing the changes in the social cycle, it is
"Kra'ntih" (evolution).
(4) Tiivrashaktisampa'tana gatibardhanam' viplavah. When a sudden and severe
application of
force brings the change, it is "viplavah" (revolution)
(5) Shaktisampa'tena vipariitadha'ra'ya'm' vikra'ntih. When society slips back
into a preceding
varna, it is "vikra'ntih" (counter-evolution) which caused the change.
(6) Tiivrashaktisampa'tana vipariitadha'ra'ya'm' prativiplavah. When society is
forced back by a
great force into a preceding varna, it is prativiplavah (counter-revolution).
(7) Pa'rna'vartanena parikra'ntih. A complete rotation of the social cycle
(including the shudra
revolution) is parikra'ntih (peripheric evolution).
(8) Vaecitryam' pra'krtadharmah sama'nam' na bhavis'yati Diversity is the law of
nature and
equality will never be.
(9) Yugasya sarvanimnaprayojanam' sarves'a'm' vidheyam. The minimum necessity of
all in a
particular economic age should be guaranteed.
(10) Atiriktam' prada'tavyam' gun'a'nupa'tena. The surplus after distributing the
minimum
requirements is to be given according to the social value of an individual's
production.
(11) Sarvanimnama'nabardhanam' sama'jajiivalaks'an'am. The increase of the
standard of living
of the people 1S the indication of the vitality of the society.
(12) Sama'ja'deshena vina' dhanasain cay ah akartaryan No individual should be
allowed to
accumulate any physical wealth without the clear permission or approval of the
collective
body.
(13) Sthu'lasu'ks'maka'ran'es'u caramo'payogah prakartavyah vica'rasamarthitam'
van'tanain ca.
There should be maximum utilisation and rational distribution off all mundane,
supramundane
and spiritual potentialittes of the universe.
(14) Vyas't'isamas't'isha'riirama'nasa'onya'tmika Sambha'vana'ya'm'
caramo'payogashea. There
should be maximum utilisation of physical, metaphysical and spiritual
potentialities of unit and
collective body of the human society.
(15) Sthu'lasu'ks'maka'ran'o'payoga'h susantulita'h vidheya'h. There should be a
proper
adjustment amongst these physical, metaphysical, mundane, supramundane and
spiritual
utilisation.
(16) Deshaka'lapa'traeh upavoga'h parivarttante te upay og'a'h pragatishiila'h
bhaveyah. The
method of utilisation should vary in accordance with the changes in time, space
and person
and utilisation should be of progressive nature.
(17) Pragatishiila upayoga tattvamidam' sarvajanahita'rtham' sarvajanasukha'rtham'
praca'ritam.

This is a Progressive Utilisation Theory published for the good and happiness of
all.
 FUNDAMENTALS OF PROUT

(1) Our theory of ownership:

Prout believes that the ownership of the universe lies with the
Macrocosm and we carl
utilise the universal properties according to the theory of rational distribution
and rnaximum
utilisation.

(2) Our theory of distribution:

Economy of PROUT lays stress on the rational dis tribution, since increase in
the
production, availability of goods in the market and the increase in the purchasing
capaclty can
not solve the riddle of mal-distrib ution and poverty. Karl Marx put emphasis on
"From each
according to his capacity , to each according to his need." This theory is not at
all a scientific
solution to the economic problems, because capacity and need will always vary from
person to
person. Neither can we support the capitalist theory of "freedom in investment and
purchase".

(3) Our theory of synthesis:

PROUT believes in synthesis and its approach to all the global problems is
synthetic,
whereas Marxian concept of society is analytic. So our concept of universalism can
stand the
pragmatic test. PROUT believes in unity in divers ity.

(4) Our concept of economic reorganization:

PROUT believes in the economic reorganization of the states and present
national
boundaries keeping in view the theory of "maximum utilisation and rational
distribution" of all
the mundane properties.

(5) Concept of Sadvipra:

PROUT advocates that the Sadvipra alone can enfranchise the human society
from all
sorts of exploitation. Marxian proletariate as is motivated by a particular class
interest can not
establish an exploitation- less society. But the Sadvipras, not being a class,
will aiways remain
beyond the class interest.

(6) Our concept of freedom:

PROUT advocates the absolute freedom of thought and expression. Unlike
Marxism,
PROUT extends liberty to individuals in psychic and spiritual spheres. In
Communist
countries, the individuals are no better than beasts of dairy farms, whereas PROUT
does not
hesitate to extend psychic and spiritual freedom.

(7) Practice precedes theory.

(8) PROUT offers two sentiments:
(a) Cosmic sentiment (b) Anti-exploitation sentiment
 (9) Proutistic economy is governed by consumption � tto not by profit motto.
(lO)Universality in constitutional structure and codification.

" I want that every man should be guarrenteed minimum requirements of life,
every
man should get scope for full exploitation of his psychic potentialities, every
man should get
equal opportunity to attain absolute truth, and, endowed with all the glories and
achievements
of the world, every man should march towards the abslute. In and through this
movement,
man should be made concious of the purpose and meaning of life. "

Shrii Shrii Anandamurti

NECESSITY OF PROUT

PROUT - Progressive Utilization Theory - Given by Ba'ba' - 5. 6. 59. -fifth

chapter of
Ananda Sutram - Socio -economic -political theory based on spirituality.

WHY BA'BA' GAVE PROUT

1. Now is a crisis in Ideology 2. Economic crisis. 3. Politlcal crisis. 4.

Old and
outdated theories - polititions trying to solve problerns of new society with old
theories . 5.
Moral and spiritual degeneration. 6. Lack of proper leadership.

WHAT IS THE NEED OF A SPIRITUAL MASTER TO GIVE A

SOCIO-ECONOMIC THEORY

In the past, spiritualists have given social codes and spiritual practices,
but no social
philosophy. Concept of Absolute moralitY
Animal + Rationality = rnan Man + Absolute morality = " God-man" Rationality
includes
morality - but absolute morality is something else. Social codes are
rational,,they arise to curb
the negative tendancies of our minds. Absolute morality - is a state in which none
of these
tendencies arise in the mind. Such a state is achieved only through spiritualism.
We are now in
the second rotation of the social cycle. It is a critical time. Man is capable of
developing to the
base of morality without spiritual guidance, but beyond that we must haste the
help of Guru.
Without Guru, our society cannot march to the level of Suprar.undane.
Supramundane( last
three Kosas or causal mind) borders on Supreme Conciousness. Movement to this
state is not
possible without strict s cientific ,andsocio-spiritual philosophy to guide
marRind towards the
Supramundane. From this point the progress is individual. Society as a whole
cannot go
beyond the Supramundane.
- Social philosophy - essential to uplift society to the highest possible
level. Froe there
only the individualurnay progress to further salvation, but getting to the
Supramundane can be
a collective movement. Right now Guru must re-establish Dharma before society can
even
become moral.
- According to Ba'ba's definition, a true society is only one which is engaged in
this collectivE
movement to reach the Supramundane.

" Frun the first expression of Moralism to the establishment in the Cosmic
manhood -
the concerted effort to negotiate in the gap between the above two, is what is
called the social
progress. And the collective body of those V o are engaged in this concerted
effort to conquer
this gap, I shall call the society. 11
THE ROLE OF PROUT

1. To solve the material problems of the hurnan society. 2. Take rnan to the
psychic
plane by psy cho- spiritual sadhana. 3. To restore moral values. 4. Create
Ideological man. 5.
Prout's Mission - is not to liberate a few persons from material bondages but to
ensure
progresson all the three strata to each and everybody.

FOUR FACTORS NECESSARY IN ESTABLISHING UNIVERSAL SOCIAL ORDER

1. Common Philosophy of life

People must be convinces that a human being must be developed in all three
spheres- physical
mental and spiritual. With a spiritual base Prout gives a rationaL philosophy in
order to solve
all kinds of problems.

2.Need of Connon Constitutional Structure

- World government must be established ( conwn language also)

3.Ccmmon Penal Code Definition of crime shouLd not be based on different sets of
social
values of one culture to the other - should be relevent for all. Virtue - all
actions which helps
in the growth of 3 aspects of man - physical, mental and spiritual. Vice -
anything that goes
against it This basic principle has the scope to be adjusted according to Time,
space and
person.
4. Availability of minimun essentialities of life

PROUT Progressive - Pragati

Utilization - Upayoga
Theory - Tattva
 1. Proaressive/Praaati - " Life is known by movement, while we call
every physical
or
psychic event or idea movement, the only movement which is actually progressive is
that
positive movement towards developement or bettement which has no equal or opposite
reaction. this reactionless movement maybe found solely in the realm of
spirituality so it is only
this movement which will be knownas progress" Movement towards the desired goal -
movement towards Paramapurusa is true Progress According to Prout - Progress is
that which
takes man frsm shubha to Paramashubha Shubha - physical and psychic developement -
welfare Paramashubha -Supreme welfare - leads man to ultimate happiness.

Progress is usually measured in tenns of being synonymous with the

attainment of
more pleasure wether it is on the intellectual or physical spheres. �1 physical
and mental levels
there is the law of equal and opposite reaction i.e. increase in so called
happiness, must be
balanced by increase in pain. e.g. - on physical plane - replacement of bullock
cart by car,
increases comfort or happiness, travel by plane has increased convenience of a
journey but it
has also increased the risk to life, thus this material pleasure is negated by the
equal amount of
pain. On intellectual plane - 5 varieties of mental feelings - Vedanas -
associated with the
experiencx of pleasure

1. ANUKULAVEDANIlYAM - physical - psy chic sphere

2. PRAIIKU'LAVEDANIIYAM - " "
3. NIRPEKS'AVEDANIIYAM - Psychic
ll

4. AVELANIIYAM - Psychic 5. APLUTAVECANIIYAM - Spiritual sphere

1. ANUKULAVEDANIIYAM - Benian psychic feeling No actual experience

of
pleasure in physical body as such - physical pleasure is actually psycho physical.
The
experience of pleasure in the physical sphere means the relaxation of nerves. The
relaxed
nerves emanate a mental vibration known as Anukulavedaniiyam. This is usually
identified as
pleasure or so called happiness.

2. PRATIKULAVEDANIIYAM - Adverse psychic feeling Where there is

tension or
the striking on the nerves another kind of vibration is generated
Pratikulavedaniiyam ( pain,
discomfort) this is equal to each amount of Anululavedaniiyam Usual]y people
measure
progress by only looking at the amount of Anululavedaniiyam which is resulting
from such
things as more and more complex technology to increase the amount of material
comfort - but
ignoring or overlooking the eq ual amount of negative affects this is having.
3. NIRPAKS'AVEDANIIYAM - Incognizable psychic feeling Absence of pain or
pleasure - usually actually psychic suppression - unnatural state of mina, when
control is
removed, however the length of time it may last, the mind will again take the form
of either
Anululavedaniiyaml or Pratikulavedaniiyam
4. AVEDANIIYAM - Unperturbed psychic feeling - refusal to admit existence of
physical
world or anything that may be a source of discomfort,^self illusion - possible
through such
means as drug or alchohol taking. But the expression of Anululavdaniiyam or
pratikulavedaniiyam will also emerge when these effects are removed.

5. APLUTAVEDANIIYAM Non lateral mental feeling ( it is from effect of reactive

momenta) No attatchment to objectivity, no anukulavedaniiyam or
pratikulavedaniiyam
because goal is not finite. Experience of spiritual happiness, beyond time, space,
person - only
here is true progress.
KARMA - Physical progress,
ARTHA - intellectual progress
DHARMA - psycho/spiritual progress -
MOKS'a - spiritual progress
SPIRITUALISTS will only recognize Dharma and Moks'a

DHARMA can be measured, our spiritual progress must be made through physical and
psychic base, though true progress is not possible on physical and psychic levels
alone these
are not to be ignored. As a base for spiritual progress, the physical and psychis
spheres must
be progressively adjusted in this movement towards a spiritual goal.

MOKS'A - purely on spiritual sphere - cennot be measured.

UTILIZATION/UPAYOGA ( Objective adjustment)
Objects have utility according to their capacity to fulfill a need
Need - Utilization - consumption

Utility is the bridge between need and consumption. Prout expands the idea of
utilization from
purely physical level to psychic and spiritual MAXIMUM UTILIZATION - lessons the
need
of maximum number of people for the maximum length of time

Capitalism - creating false need, based on profit motives, supply

artificially
restricted and demand artificially increased. Communisln - Based on labour value
theory
PROUT -Consumptive economy - neither labour nor proflt, consumption is the guiding
factor.

Maximum Utilization must go together with _ ational

_istribution

THEORY TATTVA
2 Kinds of theories
1. Saeddhantik - flrst theory then application
2. Prayogbhaumi k - First practice / experiment, then application.

Saeddhantik Theory of 4 kinds

1 Hypocrite psychology - makes theory, but no effort or intention to materialize
it.
2. Theoriticians Psychology - theory given without looking at reality, divorced
from
practicality
3. Inefficiency in field of application - theory may be right but materializst
ionis prevented by
inefficiency or experience. Great individual, may fail in collective life.
4. Environmental difficulty - Theory applied in mental field of propounder -
creates a
hypcthetical situation mentally to which theory is a solution - but in real world
not suscessful.
.DIFFERENCES BETWEEN PRAYOGBHAUMIK TATTVA AND
SAEDDHANTIK TATTVA

PRAYOGBHAUMIK

1. Based on day to day pragmatism and solid scientific logical ground.

2. Universal applicability
3. Based on objective conditions and storical phenomena.
Can be materialized by practice.
5. Goes beyond practicalism by having 'oase in scientific rationalism Does
not support
unproductive mental exercise.

SAEDHANT

Based on hypothesis, narrow inference, generalization and fallacy.

No pragmatic applicability or value

Not based on reality.

Divorced from practice.

Question of practicality follows hypothesis success uncertain.

Prout takes into consideration socio/psychic aspects of human society's

evolution
-synthetic approach. Rejects utopian idea of equality. Based on objective study of
human
history and universalism. Raises scope of economics to Supramundane and spiritual
spheres.

SAMAJ CAKRA SOCIAL CYCLE

Ananda Sutram chapt.

5/1: VARN'APRADHA'NATA CAKRADHA'RA'YAM

" In the flow of the social cycle one colour/class is always daminant"
 Varna - Colour - human existence is vibrational so is mind, every vibrational
expression is colorific, so is mind. Every human mind has its own peculiar
colorific expression.
Hence 4 distinct psychological types in society. According to Prout, class is
detirmined by
these fundbnental psychic characteristics. Class is not a function of social staus
or relationships
to the system of production., it is not based on physical colour or physical
differences.
1. SHUDRA_ - Mental colour is black, mind is controlled by material waves, little
psychic
developement. Only concerns revolve around maintaining crude physical existence,
gratifying
basic desires and instincts. They have little awareness of family
responsibilities, and lack
initiative or independant thinking - very easily influenced by social and
environmental
conditions.
2. KS'ATTRIYA mental colour red, mind is seeking to control matter through
physical
struggle. They purpose in life is fuSfilled through undertaking physical struggle,
through
overcoming physical obstacles or conquering their enimies. They value
fearlessness, valor,
honor and strength. Way of life puts more importance in family ties, more concept
of social
order and responsibilities. Those with this mentality are usually taking the roles
of warriors
and soldiers.

3. VIPRA - mental color is white, mind seeks to control the environment

through the
use of the intellect.Is able to channelize more mental potentialities for
attainment of higher
values and appreciation of more asthetic pursuits . It is the vipras who have
contributed new
ideas, inventions and discoveries to human culture. They possess cunning which is
often used
to parasitically exploit or direct the energies of the shudras and ks'attriyas.
Because of the
subtleness of their minds, they seek enjoyment from more abstract or unusual
sensory
experiences. They are responsible for the developement of the arts and cultural
refinements,
also for cultural decadence
4. VAESHYAS - Mental colour yellow, mind seeks to accumulate material wealth.
Vaeshyas direct all their mental energies towards economic developement. Few of
them have
any high motivation for their capatilistic concerns, s eeking purely and simply to
gather and
hoard physical wealth. The great economic exploitation of the modern era is due to
the
mentality of the more degenerate of the vaeshyas -- the monopoly capitalists. They
manipulate
the vipras, ks'attriyas and shudras for they material gains.

MOVEMENT OF SOCIAL CYCLE

 In Prout's philosophy of history there is a succession of class dominance,
each of the
four classes in turn have predominance of influence in the society. The historical
order of class
succession has been: shudra, ks'attriya, vipra and vaeshya. After the completion
of this
succession there will be a repitition of this pattern. Thus, in terms of the
progression of class
dominance, human history is cyclic - though actually it is more correct to compare
the
movement of this social cycle to that of a spiral. Although there is a cycle of
progression of
class dom inance, there is not a return to an original state of the society.
Rather, as the classes
rotate in progression, the human culture becomes as a whole, increasingly subtle
-moving
towards more synergetic and complex expressions.
In first shudra era at the dawn of man's existence , very little distinction
between these
men and animals, existence is dominated by crude instincts, no social system only
" survival of
the fittest" After some time out of need for suvival, some of these shudras banded
together
into small groups.

In'their struggle for survival ther was natural advantage given to those
possessing physical strength and courage. Over long centuries the numbers of these
early
ks'attrtya types increased the clash with the environment continually causing
further
developement of these hunter/warriors The fearful shudras readily accepted th ose
who were
endowed with the ksattriya qualities as their leaders. Thus the tribal or clan
system was
evolved with the elite being the ksattriyan cheifs, warriors and hunters.
Eventually the
daminance of this ksattriyan mentality was firmly established.

The era of ksattriyan culture was characterized by war and conquest. With a
spirit of '
might is right' ksattriyas were easily able to dominate the shudras. During this
era the concept
of state was originated. With the growth of empire there was necessarily the
developement of
administrative, legal, communication and transport systems. Family sentiment
became strong
also.
The most important factor to the ending of ksattriyan rule was the
grcwing
dependancy of the monarchs on their ministers and administrators. The formation of
empires
naturaly resulted in

increasingly complex administrative problems and s lcw ly there evolved

an
increased dependency of, the vipras for their inven-Live and administrative
abilities.
 The monarchs became like puppets to the shrewd vipran ministers

With the advent of the vipran era vipras also maintained power by propogating
oppressive relig ious doctrines - encouraging ignorant fears and superstltions and
preventing
the masses to expnd their knowledge thereby securing a position of s uperiority
through their
apparent vast learning Although the vipras had mental capacity to appreciate flner
pursuits this
invariably was indulged in material and sensual enjoyment and th e resulting
degeneracy meant
increased exploitation of the humanity under their domination.

Though the vipras were masters of materiel enjoyrnent,,but they lacked

the
ability to deal effec tively with econonic activity, they were not inclined
towards undertaking
such economic tasks such as betering, trading, accun,ulatior. of capital,
establishing and
expanding markets, organizing transportation networks etc. The skill in these
areas lay with
the vaeshyas and ultimately the vipran fondness for material possessions put them
in a position
of economic dependancy on the vaeshyasr for the vaeshyas controlled the wealth
that the
vipras relished.

The industriel revolution came simultaneously with the start of the

vaeshyan
era. During this time vaeshyan power grew rapidly, their money brought all under
their
oppressive control. The distinctions among the oppressed classes was lost as the
vipras,
ksattrtyas and shudras were all held in econontic suppression by the vaeshyas. As
this
suppression becomes more and more extreme ksattriya and vipra minded shudras
become nore
and more fr^ustrated - eventually results in shudra revolution - this will be
instigated by these
_iksubdha shudras, those purely shudra minded do not have the initiative and
leadership
capacity to make such a struggle.

Conditions for successful revolution must include both intolerable

oppression
and capable leaders. With the success of the shudra revolution, the society passes
into the
second shudra era. Actually this second shudra era consists of only that brief
period of
confusion and chaos which follows in the wake of the vaeshyan downfall. The
ksattriyan
minded leaders of the liberation struggle rapidly assume control of this confusion
- the second
ksattiyan era follows within a few weeks, days, or sometimes hours of the
overthrow of the
vaeshyas.
 just as in the past the ksattriyas, vipras, and vaeshyas all oppressed the
society during
their respective eras of dominance, so the ksattriyas of the second ksattriyan era
will also
beccnse tyrannical.and the eventual success of the vipras in superceding the
ksattriyan
dominance is inevitable. the second vipran era will give more scope for
individualism and will
produce a culture with more variety color, and creativity. After this second
vipran era will
brgin the second vaeshyan era. Economic activity will again have a special
predominance in
the society. Ihen the third revolution of the social cycle will follsw and so on
will the social
cycle mDVe according to its natural flow. If the class in dominance is oppressive,
it will
attempt to retard the natural social movement and cause stagnation of the society.
But it will
be impossible to stop its inevitable forward movement.

LEADERSHIP OF THE SADVIPRAS

Sutra 5/2. CAKRAKENDRE SADVIPRA'H CAKRANLY ANTRAKA'H

In the nucleus of the social cycle, the sadvipras are the controller of the
social cycle.

sad- what is unchanging, always there

Vipra - intellectual

Those intellectuals who never change stable spiritual personalities, who

control the
social cycle to elevate and liberate society whose sole purpose is own
developement and
collective developement.

A Sadvipra maintains adjustment with the spiritual wave, he creates a

physical and
psychic atmosphere conducive to the growth of universalism. Sadvipras are " ..
those spiritual
revolutionaries who work to achieve such progressive changes for human elavation
on a well
thought, preplanned basis wether in the physical, s taphysical, or spiritual
sphere by adhering
to the principles of Yama and Niyama .."

Qualities of Sadvipra 1. De-classed personality - best qualities of all four

varnas but
not attatched to any particular one class. 2. Staunch spiritualist - established
firmly in Yama
and Niyama 3. Universalist -360 angle of vision 4. Always ready to fight against
all kinds of
immorality and corruption even at the cost of his own life. As the sadvipra will
remain
esablished in the true nucleus of the society can guide the movement of the social
cycle being
always vigilant to see that no one varna trys to arrest the natural social
progress by trying to
hold on to its position of domination Sadvipra is the personal embodiment of the
impersonal
ideology
How the Sadvipras will affect the movement of the Social Cvcle Consistent with the
rest of
the manifest unverse, sDciety's movement is dialectical. We can say that its
progress is
pulsative or systaltic. At times there is surging growth, during other times there
is relative
pause. For exsmple, the advent of a new class in dominance represents a surge of
the social
organism. There are also minor evolutionary and revolutionary systaltics trends
within a given
era. For every such advance there follows decline: civilizations die, nations are
conquered, the
old cultural patterns are superceded by the new. Adence and pause, advance and
pause - such
is the pulsative pattern of social movement.
All advancing social movements have a period of i ncention which we term the
manifestive pause. The manifestive pause is a low point of social vitality. There
is stagnation
and oppression causing cultural inertia. In this milieu new ideologies and
progressive
movements are born. The more resistance the contending ideologiy or movement has
to
overcome, the stronger it will be tempered, the � re dynamic will be its
potential. This potential
for growth of the new cultural ideal, the new order, the new civilization is
created in this
manifestive pause. This potential vitality is given tangible expression following
the downfall of
the stagnant old order. The resultantvitality of the new syntheses - its
durability and
adaptability - is proportional to the scale of struggle wayed during its
inaugaration.

The minor waves of human history are resultant of superficial struggle; they
are soon
super ceded by a new synthesis. The great civilizational movements are the product
of
conditions which demanded a very deep penetration to arrive at a viable
antithesis, and long
hard struggles to secure its foothold ln a turbulent world. Eventuallythis
struggle born
lnsprration begins to lose its vitality. The objective conditions of the society
change and the
limits of adaptability of the ideology are surpassed. It is at this point that the
retardative phase
sets in; the ideolog becomes thesis as a contending antitheses is put forth by the
new
progressive wave cominating in its (the antithetical wave) manifestive pause.

Diagram 3-1. Idealized depiction of systalic social movement. Synthesis results

out of the
manifestive pause, becoming thesis with the advent of antitheses - this occuring
at the onset of
the retardative phase.

What gives the dynamism to this systaltic movement? What is the source
of the
social force? From where does social vitality of lack of it come? PROUT's answer
is that
social movement is generated by the collective psychology - the aggregate
sentiment of a
particular civillzation or cl�utre. According to the forcefulness of the
collective psychology the
society will have more or- less potency.

There are six factors which are of prtrrary significance in determining

the
expression of the collective psychology. The cultural vitality will depend on the
comprehensiveness and subtlety of expression, then the society would have
uncorruptable
strengtiz; its dynar-,ic ar;d harmorlious existence would be vlrtually perpetual.
The meeting of
all human needs, naterial und subtle, of lndividuals and of the collectivety would
be insured.
All valid individual and collective aspiratlons would be given full scope and
encouragement.
There would be relatively smooth succession of the classes as the society rrboves
with
accelerated speed toward higher and higher collective metaphysical states. It is
anticipated that
the foundations of the New Age culture will brlnc hunanlty a long way towards the
evolution
of such an ideal ideological syntheses.

The six baslc factors wnich effect the expression of the collective
psychology are:
1, Spiritual Ideoloqy. The essence of true spiritual sentiment has been
given in
Chapter 1. Spiritual ideology in its full subtlety would be a rational and
scientific philosophical
explanation of the spiritual reality underlying existence, a philosophy which
sould g ve proper
guidance to the individual's effort to attain Self-realization and the collective
effort to achiev
universality among hurran beings. Present religions and philosophies are riddled
with
mythologically based theorles, hypocritical or narrow dogmas, and superstitions
and irrational
beliefs. The New Age spiritual movernents appear to be moving towards synthesizing
a
spiritual ideology for the new era.

2. Spiritual practice implies a practical psychological process for

directing the
mental energies in a systematic acceleration of spiritual progress. The rnind must
be focused
on the spiritual goal by an effective practice of spiritual ideation. This
endeavor is all
pervasive, becoming an integral part of the spiritual aspirants inward and outward
life. Such
approaches as the counting of beads, listening to sermons, chanting, performing
ritual acts,
etc., lack adequate subtlety, though they may inspire some measure of spiritual
feeling. The
essence of true spiritual practice is that which sublimates the proclivities of
the individual self
into the attainnent of the Infinite Self.

3. Socio-econornic theoryls the philosophical basis for material

development
and social organization. Dialectical materialism certainly has increased subtlety
over the
-apitalist and mixed economy socio-econanic sentiments. PROUT, of course, makes
clatm to
being a more complete synthesis than Marxism.

4. Social outlook pertains to that social sphere with which people

identify and
sublimate their individual concerns. This may be based on religious
identification, racial
identification, class or caste consciosness, etc. The internationalist social
outlook of socialism
is to be apppreciated over the narrower social outlook of the nationalism
sentiment prevalent
in capitalist countries. PROUT's universalism is the ultimate in subtle expression
of social
outlook. In the full attainnent of universal feeling there is pervesive
identification with all
humanity.
5. Scripture here refers to those writings which help create the
sentiments
which properly guide individual and collective life. Scripture inspires people to
undertake that
self-discipline necessary to further social and individual liberation. The Bible,
Korna, Little
Red Book, I Ching, etc. would all be considered as scripture with more or less
degree of
subtlety and force of inspiration.

6. Preceptor is the propounder and personal embodiment of the cultural

and
spiritual views of the society. In the subtlest sense, the Preceptor is Sadguru,
Avatar,
Boddhisattva, Messiah, Prophet - the full expression of the Infinite Consciousness
in human
embodiment.

The collective expression of these six factors, or what there is present

of them,
fonns the cultural ideology which is the hub or nucleus of the society. The
fullness of their
collective expression would mean an ideological nucleus which coincides with true
human
values and which would express the full multi-faceted human potential. The
incomplete
expression results in an ideological nucleus in deviance frcnl cardinal hunen
ideals. The
culutural ideology is the impersonal nucleus of the society. Its (the society's)
leaders are the
personal expression of this nu cleus. The leaders tend to embody that nuclear
ideological
sentiment. (Contemporary examples of such are Mao, DeGaulle, Rockefeller, Castro,
etc.). A
society with an incomplete or perverted cultural ideology will have leaders which
reflect this
same false ideological nucleus.

The ideal human ideology will be given personalized expression in the

great
spiritual leaders, in the sadvipras. Because their spiritual bearing establishes
them in
universalism, sadvipras wil] be withourt class identification. Sadvipras will be
declassed and
will give progressive guidance to all social classes. Sadvipras will assist the
movement of the
social cycle so that each successive class comes into daninance as per the natural
order. They
will give no scope for social stagnation or the oppression of one class over
another. The
systaltic movement of the society will be modified under sadvipran guidance so
that it will
resemble a permanent synthesis of sorts, the thesis-antithesis phases being of
such negligible
duration. Diagram 3-2 depicts this modified dialectical social movement.

Diagram 3-2. Quasi-permanent synthetical movement of society in Sadvipra

samaj.
Immediately at the onset of the retardative pause rapid application of a dynamic
antithesis will
restore

The natural social movement is unstoppable. It is an organic proces; inherent

to
collective human existence. What is within human scope, however, is to maintain
its fluid and
dynamic progress. Guidance for such a mature hunen society can only be given by
leaders who
have the welfare of all classes as their concern. In a work, it cen only be under
tne guidance of
sadvipras.
To be a functionally declassed leader will require more than being possessed
of
unversalistic sentiment. Universal outlook will insure unbiased guidance to all
humanity, but to
be able to

SOURCES OF SOCIETY'S MOTIVITY

In Prout, there is a complete theory of the sources of society's motivity. These

are four
categories:

1. Asti, Bhati, and Anandam The only purpose of forming a society at all is
to solve the
problems of human existence. Man has physical, psychic and spiritual existence and
when
society is functioning properly there is developernent in all three spheres.
Asti - A11 should be guarrenteed the basic necessities of human existence - food,
clothing,
shelter, education, medicine Bhati - Six spokes of the social cycle - all must be
present for the
dynarnic movement of society towards its Goal. Anandam - 'Ihe goal 1S Anandam.
2. Physical Struqqle, psychic clash, and attraction of the Great These are
responsible for the
evolution of the individual unit minds. 3. Mutual Iove, Mutual transaction, and
the desire to
dominate others. These three produce the collective relations in the society and
are responsible
for their change and developemnt. Fach and every living being is in direct contact
wiEh the
Co~nic nucleus. Thus there is a very subtle tie Extweerl all beings which creates
mutual love.
Wether a man adrnits it or not, he loves al] his fellow beings, he feels an
attraction towards
them. In his every day dealings he must respond to tllls fotce.
at: the same time there is a feeling of " live and let live" in all of mans mutual
transactions
WMe give and take relation is mainly responsible for developing the feeling of
mutual
transaction.
L,ut becauKse of man's infinite hunger he cennot help but try to dominate
others. The
method of dornination he will attempt depends on his psychologlcal character, but
the strong
will always try to dominate the weak. In considering collective relationships in a
society, we
cannot ignore the imp]ications of the " survival of the fittest"

4. Dialectical Movement
1. First there is thesis - the exploitation by the dominant Varnas
2 antithesis -the reaction of the exploited varnas.
Finally there is
3. synthesis of these two, emerging as the dominance of a new varna.
This then becomes the thesis of a new dialectical process through degeneration. In
this way
society is in constant motion. We have seen that a classless society is a dead
society - this
dialectical clash is necessary for the survival and progress is of the entire
social structure.

So we havc four causes, four forces, involved in the change and growth of
society. In
Prout, the name for the collectivity of all these is " Shakti ". This Sanakti is
very efficacious,
and can be applied in any of the three spheres, physical, psychic, or spiritual.
When it is
focused properly not:hing can block it.

- TIE TYPES OF SOCIAL MOVEMENT

 Social rnovelnent is, as we have seen, pulsative-systalticly advancing
according to
clash and cohesior-w of the dialectical forces at work within the society.
Considered in respect
to the intensity and direction of these social forces we can define four general
types of systaltic
societal movenerlt they are: Evolution, revoution, counter evoution, and counter
revolution.

EVOLUTION

Sutra 5-3: Shaktisampa' tena cakragatibardhanarn' kra'ntih. "Evolution is

the
acceleration of the movement of the social cycle by means of the application of
force.".

At times lhe speed of: change ln a stagnant society needs to be expedited by some
mild
application or force Such secial movement is termed as evolution or kranti. The
change
brought aboul by kranti often serves to make some major adjustment in the society,
but it
affesMts no radical social transformation. Familiar examples are: khe civi] rights
movement of:
the is0's, the current counter-culture movement amony North American youth and the
abolitiqnist moyement. Eyolution implies movement in a progressive direction"
either a change
in class dominance as per the forward progression of the social cycle or some
major cultural or
institutional change which advances possibilities for fuller expression of human
growth.

Kranti often results ir. yramidical change - a cultural innovation or

advancement which first influences a select few at some social nodes and then
filters slowly
down into other sectors of the population. The Chinese Cultural Revolution serves
as a good
example. Sometimes the pyramidical change will be contained within a social elite
without
directly effecting the lives of the common people; for example, The Europeail
Renaissance.
Sadvipras will make use of pyramidical change to brir,g strategic adjustments in
the critical
social epicenters, thereby forestalling social s'cagnancy.

REVOLUTION

Sutra 5-4: Tiivrashaktisampaltena gatibardhanam' Viplavah. "Revolution is the

acceleration of the movement of the social cycle by means of the application of
tremendous
force."
Revolution, or viplava, is the process of progressive social change involving
sudden
and severe application of force. Viplava is of two kinds: palatial and nuclear.
Palatial
revolution is violent struggle among contending cliches in the ruling class.
Military coup
d'etats are examples of successful palatial revolutions. The Indian and American
revolutions
for independence from the British imperialists are also a kind of palatial
revolution. In these
two cases the indigenous vaeshyas spearheaded the struggle to kick out the
imperialist
vaeshyas. The effect of the palatial revolution is, really speaking, neutral
rather than
progressive. It is revolution only in the sense that severe force is used.

Nuclear revolution is the true viplave. It brings profound change,

throghout the
whole society. Every sector and institution undergoes radical transformation. The
shudra
revolutions of the socialist countries are perfect examples of nuclear revolution.

The amount of force required in the revolutionary process wi]l determine

the
dynamism and endurance of the new society.

Nuclear revolutions are prtmarily associated with strugg,es to over to

Reshyan
dominance. Transition from ksattriyan to viprian eras, and from ~ipliall to
vaeshyan eras is
generally evolutionary in nature. But the grip of t} capitalist exploiters is so
tenatious that
fierce struggle will almost inevitably be nevessary to end their oppressive
dominance.

COUNTEREVOLUTION AND COUNTERREVOLUTION

Sutra 5-5: Shaktisampa/tena vipariitadha'ra'ya'm vikra'ntih.

"Counterrevolution is the
application of force to turn the flow of the social cycle in the reverse
direction."
Sutra 5-6: Tiivrashaktisampa'tena Vipariitadha'ra'ya'm prativiplavah.
"Counterrevolution is the
application of tremendous force to turn the flow of the social cycle in the
reverse direction."

FIVE FUNDAMENTAL PRINCIPLES

As the dialectical materialists have pointed out, correct ideas regarding the
immediate
objective circumstances of the mundane snhere are the product of experience and
rational
examination of the essence of this experience. This empirical learning is also
appreciated in
PROUT's practical philosophy; it will be the approach of the sadvipras to base
their analyses
and policies on practice and experience. But PROUT, in addition, makes claim to
having as its
conceptual and theoretical base the Five Fundamental Principles which are beyond
the
limitation of experientially based human cognition. These principles have been
born out of the
deep intuitional perception of PROUT's propounder. They are intended to serve as
the
unfailing rudder for the human society's harmonious and dynamic advance. The
concrete
policies and programs of the sadvipran led society will be inspired by and be
consistent with
the Five Fundamental Principles.

1st PRINCIPLE

Sutra 5-12: Sama'ja'deshena vina' dhanasain cayah akartavyah. "No individual

should
be allc,wed to accumuLate any physical wealth without the clear permission or
approval of the
Collective Body."

Spiritual wealth and metaphysical wealth (ideas, artistic ecpression,

generalized
principles, theorles, etc.) are unlimited in this universe. There is no need for
society to hinder
their accumulation. In fact, it is in the interest of social progress to encourage
their acquisition.
As regards to physical wealth, however, individual accumulation can prove
detrimental to the
universal well-being. This is due to the simple fact that rnaterial wealth is of
limited
availability. Over accumulation by some will mean deprivation for others. The
society must
have check over such accumulation on the part of individuals in order to prevent
scarcity.

The 1st Principle prescribes that the Sadvipra Boards (the "Collective
Body")
are to formulate policy and give special permission for individual accumulation as
is necessary
and reasonable in view of the welfare of the society as a whole. Thi s is not
intended as an
absolute ban on possession of individual wealth. The accumulation of wealth by
individuals
with the intent of properly providing for oneself and one's family, in the present
circumstances
and future contingencies has its place. It is criminal hoarding which this
principle is aimed at
preventing.

The psychological cause of excessive individual accumulation is either

the
belief that security and lasting happiness can be obtained through riches, or it
is due to a
diseased mental condition characterized by obsessive greed. Legal and perhabs
physical
restraint will be necessary to provide immediate control over such indulgent and
gluttoness
accumulative tendencies. But ultimate control of this malady will have to be
through cure of
the sociological and psychological causes. The sadvipras will work to guarantee
financial
security to the people and will motivate the mentally diseased individuals to
undergo
psychotherapy or undertake spiritual practices this (spirituality) being the
ultimate cure for
psychic maladies and anxieties.
PROUT also recognizes that some accumulation is necessary for capital
formation to stimulate economic growth. An ideal state is envisioned wherin the
sum of the
wealth being used for capital purposes plus that being used for consumption will
equal the
total physical assets of the society. That is, all wealth will be utilized so that
the physical
advancement of society will have maxemum speed.

Ceilings will be set by the sadvipra boards on bank accounts and

sharholdings
in the cooperateives. These ceilings will be appropriately adjusted as per time
and conditions.
Such policies and any granting of special approval to accumulate will be given in
clear, simple
and unequivo cally written language.

2nd PRINCIPLE

Sutra 5-13: Sthu'lasu'ks'maka'ran'es'u caramopayogeh prakartavyah

vica'rasamarthitam'
van't'anaince.
"There should be maximum utilization and rational distribution of all mundane,
supramundane,
and spiritual potentialities of the universe."

According to neo-Malthusian thought the world is rapidly reaching its

maximum carrying capacity. This school contends that concerted effort must be made
to
control population growth if humanity is to avert disaster caused by scarcities of
food and
resources. PROUT's position is in strong disagreement with this point of view. We
contend
that any acarcities and survival problems that may arise are due to wasteful
utilization of
resourees and their unequal or irrational distribution. The and principle is
offered as the proper
approach to guaranteeing availability of the resources necessary for meeting
humanity's
trifarious needs. It stresses utility and proper
fist FlbrsUtiwe take the concept of maximum utilization. Maximum utilization
can be
defined as that use of an object or idea which gives maximum satisfaction to the
maximum
number of people over the maximum period of time. Existing mundane wealth should
not only
be maximally utilized according to the most efficient and modern methods, but
there should be
continuous development of superior techniques of utilization. Research should be
undertaken
to discover the latent utilities of materials not now considered useful. Likewise,
the
supramundane and spiritual wealth - ideas, concepts, scientific laws,
parapsychology,
meditation practices, etc. - are to be developed, propagated and put to use. This
implies a
stress on pure research, relevant education, and on inspiring pursuit of spiritual
knowledge. In
the mundane realm we can make use of four methods to increase utilization: 1.
Bring about
change in the form of an object; e.g., transform silica into glass, recycle sewage
into compost
and methane gas, convert radiant energy from the sun into electricity with the use
of solar
cells, etc. 2.Change the position of some object or resource; e.g., transport
organic grains
from the silo to a food coop, replant sod renoved from a garden site in a vacant
dirt lot, etc. 3.
Preserve objects not presently being utilized; e.g., save pulled nails and old
strings, stack
newspapers for later recycling, etc. 4. Change the ownership of wealth not being
presently
utilized; e.g., take vacant idle plots of land for garden space or park areas,
redistribute
Rockefeller's possessions, etc.

In practicing maximum utilization thoughtful discrimination must be used

to
determine the highest use. Should a virgin growth rain forest be utilized for
lumber for a
suburban housing project or should it be preserved and designated as a "wilderness
area"?
Should petroleum be used to run large American automobiles or allocated for
fertilizers for
use in third world agricultural development? The solution to ecological problems
lies in the
cor-ect application of this principle.

Concommitant with maximum utilization there must be rational

distribution.
Rational distribution of mundane wealth is to be accomplished through creation of
purchasing
capacity adequate to enable people to acquire their minimum necessities and
through provision
for incentives which will simultaneously motivate the individual and further
collective interests
i.e., in the form of atiriktam. This setup will serve to keep the economy healthy
as consumtion
will be largely contingent on performing work.

PROUT rejects both the grossly unequal system of distribution under the
capitalist economic framework. It is hopefully unnecessary to comment further on
the obvious
defects of capitalism. PROUT is also critical of the theoretical collectivist
policy which calls
for distribution according to people's needs and which lacks provision for
inoentives. This is
regarded as a utopianism which is unhealthy for the progress of the society.
Speaking fairly,
however, we appreciate some of the modifications of classical Marxist thought by
the madern
socialist countries. (For example, the new constitution of the People's Republic
of China states
in Article 9 "He (sic) who does not work, neither shall he eat...From each
according to his
ability, to each according to his work.") Also in respect to the concept of
incentives there has
been rational adjustments. Both China and Cuba make use of psychological
incentives which
place value on service to the people. The advantage of PROUT's system over this is
that it
calls for distributing as incentives the atiriktam which could be used for even
greater . service
to the society.

In regards to acquisition of the essential personal needs, PROUT's

approach is
to give both the individual and the society power in the decision-making process.
That is,
society establishes the guaranteed minimum standards, but the indidivual purchases
these
amenities according to his/her personal tastes or special needs. In other words,
there is a
balance of consideration of the objective social factors with the partially
subjective indivudual
needs.

3rd PRINCIPLE

Sutra 5 - 14: Vyas't'isamas't'isha'riirama'nasadhya'tmida sambha' vana'ya'm

caramo'payogashca.
"There should be maximum utilization of all physical, metaphysical and
spiritual
potentialities of the unit and collective body of the human society."
thies of the unit and collective hody of the human society. "

The 3rd principle estahlishes -che interconnectedness of individual and

collecLive interzests and asserts that in their proper halance lies the course for
achieving the
maximization of human potential. PROUT fundamentally disagrees with the capitalist
philosophy which gives supreme concern to individualism. PROUT holds that
individual good
lies in collectivity. PROUT also rejects theoretical collectivist thir,king which
places
primary.emphasis on the interests of the state. PROUT helieves that collective
good lies in
individuals.

For the good of the society the development and expansion of the
physical,
metaphysical, and spiritual potentialities of every person should he nurtured. The
minimum
physical necessities are to he provided, education and mental expansion is to he
encouraged,
and spiritual sentiment is to he awakened. Spirituality, though it is
ultimatelythe means to the
individuals liberation, should not he taken up in the solitary hermitage; it
should he practiced
within the society where its expression in outward life can be of welfare to the
community.

4th PRINCIPLE

Sutra 5-15: Sthu ' lasu ' ks ' maka ' ran ' o ' ayoga 'h susantulita ' h
vidheya ' h .
"There should he a proper adjustment amongst these physical, metaphysical,
mundane,
supramundane, and spiritual utilizations."

In achieving proper adjustments in the utilization of the trifarious

potentialities
there are two factors to consider:

1. Development of potentialities should he pursued in such a manner that

there
is a policy of proper balance. That is, there should he a concord hetween
development of
physical-metaphysicalspiritual potentialities of the people or mundane-supramunde-
spiritual
potentialities of the universe. For example: the person who is intellectually
brilliant should also
see to her or his physical and spiritual growth; the society should encourage
artistic and
spirtual inspiration with tE same concern as it shows for industrial or
agricultural production.

2. In utilizing human and non-human potentialities preference should be

glven
to taking service from the subtler faculties or factors. The person of
intellectual ability should
be channeled into prirnarily intellectual service, even though sheXhe may also
possess physical
strength or manual skills. A scientific genius should be placed in the laboratory,
not in the
factory (though expost to factory life may have some velue in inculcating proper
understanding and empathy). The social good of even one discovery or invention of
the
scientist may outweigh a lifetime of physical labor. Likewise, the person
possessing spiritual
wisdom and moral courage should be placed at the helm of the society, even though
she or he
also possess brawn and/or refined intellect. In applying the 4th principle to the
mundane and
supramundane spheres it would be, for example., the policy of the society to give
priority to
preserving a scenic wilderness area for its inspirational value, rathet than
developing its
mineral or hydroelectric utilizations - that is, taking the supramundane rather
than the
mundane utilization.

5th PRINCIPLE

Sutra 5-16: Deshaka'lapa'traeh upayoga'h parivarttante te upayoga'h

pragatishitla'h
bjaveyuh.
"The method of utilizations should vary- in accordance with the changes in
time, space,
and person, and the utilizations shouid be of progressive nature. "

It is in large part due to this 5th of the Five Fundamental Principles

that the
PROUTist socio-economic systern has the adaptive capacity to make it universally
relevant in
all eras, all places and to all people. This principle incorporates into PRCUT's
theory the
directive to continually change and vary policies as per the demands of the ever
transforming
objective and subjective realiti s.

The word "progressive", in its more meaningful sense, implies movernent

which is directed towards or aids in spiritual developrnent. Carprehensively
speaking, so called
material progress tends to create problems nearly equivalent to the benefits it
brings. The
autarDbile is all too obvious an example; there is increased convenience of
transportation, but
there is also increased pollution, high death rates due to accidents, etc. In the
psychic realm
increased ability to enjoy is accompanied by an increased capacity to feel pain or
anguish.
Among the intellectuals mental problems are more prevalent than among people with
less
mental development.

Given intuitional (spiritual) guidance the simultaneously occuring

negative
aspects of material or intellectual advancement can be lessened. In a spiritual
society
industrialization would be carried out so as to minimize pollution of the
environment. With the
practice of meditation it is possible for the intellectually brilliant to largely
avoid the complex
nueroses which they are so prone to developing. But it is in the spiritual realm
alone where
pure progress can occur - there are no regative side effects, no psychic reactions
in the
intuitive realization of one's innermost Self. This is why we say that the more
meaningful
concept of progress is movement directed towards the spiritual goal. Any advance
or
utilizations in the material or psychic sphere which aid this spiritual
development can, in
common parlance, be termed as progressive. As the word is used in this 5th
Principle the
impliclt spiritual aspect is to be understood in the concept "...utilizations..of
a progressive
nature." To restate: here we are not speaking of any material or intellectual
increase, but are
stipulating development which assists the true progress - spiritual progress.

Sutra 5-17: Pragatishiila Upayoga Tattvamidam', sarvajanahia'rtham'

sarvajanasukha'rtham' praca'ritam.
"This is a Progressive Utilization Theory, published for the good and happiness of
all."
Buddha concluded his teachings with these words: "bahujana hita'ya,
bahujana
sukha'ya", which means: for the good and happiness of the majority. The 5th
chapter of
Ananda Sutram, in which is given the Progressive Utilization Theory, concludes
with:
"....sarvajana hita'rtham' sarvajana sukha'rtham'..." - for the good and happiness
of all.

PROUT is an all encompassing socio-economic theory. It penetrates to the

very essence of human nature and prescribes a practical approach for fully meeting
the total
scope of individual and collective needs. PROUT has not been created out of
reaction to the
prevailing oppression, though it certainly speaks to the need for its elimination.
It is not an
ideology based on reaction Its base is spiritual inspiration, inspiration which
transcends any of
the limitations of the derivitive knowledge gained from experience in this
relative universe.

PROUT has every potential for being the sublime panacea for hunanity's
pressing social problems and for providing the solid bearing for dynamic and
harmonious
social advancement. We do not claim that all problems will disappear from the
society forever.
In fact we recognize thet clash is an integral conoorrmitant of cohesion; struggle
of the two is
inherent in any movement. What is being claimed is that the Progressive
Utilization Theory
offers the most effective means for dealing with humanity's problems, for
preventing social
suicide, for propelling humankind wiEh balanced speed onwards in the attainment of
our now
unimaginable future destiny.

" The entire mankind of this universe constitutes one singular people. The
whole
humanity is bound in fraternity, those who are apt to remain oblivious of this
very simple
truth...those who are prone to distort it ... are the deadliest enimies of
humanity. Today's
mankind should identify these foes fully well and build up a healthy human society
totally
neglecting all obstacles and difficulties.

It must be borne in mind that so long as a magnificent healthy and

universalistic human
society is not well established, man's entire culture and civilisation, his
sacrifice, service and
spiritual endeavour ( sadhana ) shall not be able to carry any worth whatsoever."
Shrii Shrii Anandamurti

THE HUMAN SOCTRTY - part One !

Chaptor One . "Moralism"

The innnate spirit of the word, Samaga (Society) is to 'rnove together'. Its
Yital entity
depends on two principles viz., (1) Its existence-- a collectiye creation,and (2)
The inevitable,
inherent dynamism. The characteristic of the actiyative force is that it is not
straight moving
but rather rhythmic, ripplelike. And this rhythm or wave is not monomorphic but
systaltic.
Similar is the force that moves the society along. Where the nature of isolated
living does not
vitiate the progressive rhythm of corporate living there, in that united 'moving'
of these many
isolated, livings lies the genetic potentiality of society--inheres the
macrocosmic unity of an
intellectual structure effulgent with the feasibility of super-exalted sublimity.
If we take into
account the proper spirit of the word, Samaja or society, we may unhesitatingly
assert that
man has not yet learnt to build society worthy of its import. Let alone building,
to him, the
importance of society is still but a vague chimera.

Dynamism is but an effort comprising the denolition of one structure of

the
static order and the construction of another. In this very effort to strike at the
old, out-moded
custons and traditions lies the possibility of the creation of newer codes. From
the temporary
torpor of the checkmated force it is wrong to infer that it- is innert, because it
does imbibe the
potentiality of retaliation. Of course the tendency of the checkmated force is to
devour the
striking force for that is its only chance of survival. But it just cannot. I have
already
mentioned why, for the pulsation of the motive force to be checked is contrary to
the Law of
Force. And that is why ! no vested interest can stem this tide of society's
advance whatever be
the type of the society. A careful study of the social histoiy of the world will
reveal that
whenever there was an upsurge for a counter revolution, it became not only
responsible for
mams mental or financial suffering--it not orly threw him into the abyss of
hopelessness but in
an attempt to heighten the

sate of diffidence, it also helped to accelerate the speed of his

subsequent
expansion and inspired the victorious charit of his revolution.to move forward
with qreater
momentum.

Does the vibration of this motivity, which is characteristically

dynamic, move
along insensibly on whins? No. In individual life the faculty of the
underdeveloped mind that
appears to be just a whim to the outside world, cannot be taken as such in a
corporate social
order. I don't say either that it is the state of wisdom that is controlling all
such motivity
everywhere but I must say that it just cannot go fast enough if ignorance be the
controlling
authority. The inner clash of forces inspires one with a constructive lead. The
wisdom that is
required for checking the internal erosion of social energy is not consistently
manifest in all
individuals. In those that it is--no matter how strongly we impugn the
manifestation for its
comparativeness for the sake of argument--it has certainly some intrinsic value.
The easiest
way of its appraisal is to look for its efficiency on the testing groung.

Now the interpretation of this word, 'efficacy' raises a storm in the

philosopher's tea-cups, for both the materialists and the idealists more or less
converge on the
same meaning. I do not want to say anything here in connection with the idealist,
but I must
say this with regard to the materialists that such utterances on their part are
suicidal in
principle to some extent, for the efficacy of the field of application is SUB
JUSTICE of a
sound mental entity, which has to be kept above materialism at the time of such
considerations. Let me explain more lucidly. Matter is the summum bonum of
materialism. To
a materialist, mind is but a chemical transformation of matter and so it hasn't
any independent
or special significane other than its materialistic value. If such be the dictum
on mind, who is
to pass judgemerit on efficacy? Is it congruous to install one on the judgment-
seat, whose very
entity is denied doctrinally? And if at all the honour of a judge were bestowed
upon it could
then materialism retain its identity? Rather it capitulates to idealism. Many are
the dogmas of
the materialists that have self-contradictory aspects. I don't want to talk away
the world as
untruth either, as the flighty idealists do.

Nevertheless mind must be given special dignity it deserves. Although the material
body is
apparently the imbiber of ideas, yet that the mind is the receiver. or the
perceptor, will be
accepted by all psychologists. It has got to be admitted that the appraisal of
tlle material value
is not possible universally, unless and until an all-time, all-clime, all-person
yardstick is found
for the assaying of the mind.

In the multitude of relative entities how can it be possible to

determine a
universally accepted measurement for all tir.e, space and person? From a little
analytical study
of the functional difference of the objective and subjective mind, it is
understandable that the
mental entity, be it underdeveloped or developed, cannot keep alive its unit
entity without
matter, it must be given some subject to brood over and if that subject transcends
time, space
or person, then alone it will be possible for it to hold them (those time, place
and person) in a
wider compass. And such a magnanimous and pervasive mental entity alone deserves
the
appellation of having attained the macrocosmic status in the That which provides
the
particularly emotional ideal of the mind with maiden inspiration to reach that
cosmic state is
what we call Moralism. Every aspect of this moralism goes on singing for man the
Song of the
infinite in the midst of microcosm. Speaking in another strain or rather I want to
say in a more
obvious language that the good facalties that help to establish one in the cosmic
state, are the
very ones that constitute the virtuous principle of moralism. The social life must
have to sail
along with the inspiration of and from this moralism. And then alone is possible
the
culmination of its weakening inner conflict and the beginning of the triumphant
march of its
proper development with all speed.

ECONCMIC POLICY

1. lNDUSTRIAL POLICY

No capitalism - economic rising of a few, drowning of many.

No nationalization - State control industry, trade and commerce. Smooth
administration impossible, skilled labour lacking.

No co-operatives throughc,ut industry - only large scale ones.

No individual ownership - causes centralization.
Decentralizstion of place - establish Key industry all over.
Decentralization of person - give scope of purchasing capacity to all.

Key Industry - immediate govt.

Large scale Industry - was Co-op Society.
Small scale enterprise - lndividual - formation of self sufficient economic
united with
key industry as nucleus. Govt. must nurture Key industries.

Govt. works on "No Profit - No Loss" motive.

RATIONALIZATION means introduction of maximum scientific modernization -
machinery and techniques. Maximize output, minlmize input. Mass production, high
quality
control. Lower cost - increased purchasing capacity d- increast in
sarvanimnama'na.

Problems in Indian Rationalization. Investment, skill, current economic

structure, un
employment. Investment solved by foreign aid, export (better relationship with
developed
countries), property ceiling, better cultivation and irrigation so less importing
of grain.
Technical skill solved by changing Education systems to stress practical side.
Economic
atmosphere of Capitalism not conductive to rationalization. Rationalization in
Capitalist
framework increases centralization of person. Change attitude of Vaeshya from
profit to
utilizstion for collective welfare. Workers must have control over industry.
Unemployment:
labour down, hours down, several shifts, same wage, time to develop trifariously.
If jobless
govt. will support. Money to do this will c�e through rational distribution of
wealth. SEED of
problem is PROFIT - needs to be changed to
UTILIZATION FOR CDLLECTIVE WELFARE.

2. AGRICULTURAL POLICY: AGRARIAN REVOLUTION

Responsibillty for economic development lles wlth each indivldual. Collective

welfare
born out of unit welfare. Mass must bring change. Cxxxnunism not needed for
economic
growth. Socialism hlnders lt.

Economic development requires:

(1) Regular practice of labour
(2) Punctuality
(3) Dignity for labour - discipline

To achieve these we need:

(1) Proper guidance for administvation (2) Proper planning (3) Inspiration
from
science.

Gap between village and town needs reduction so that ecucated people won't
leave.
Before foreign damination, Indian villages were exonomically independent. The
industrial revolution of the British put village craft out of work. People
migrated to cities and
rest became dependent on the land. Production did not increase as old cultivation
methods
remained.

Landlords controlled necessities of farmers. Need to remove them.

Land-grab movement. Inspired from China. Too many people for work in
industry, so
people forced onto the land. Had to get enough land due to IndustriaL Saturation.
Tibet,
India, Vietnam, Burma, Cambodia, Thailand, Korea, Russia, wants Siberia too.
Therefore land
grab may help China but not India. India must reduce to 25 % of people dependent
on land.
Prout: we own nothing. We can only utilize properties and farmers potentiel.
No
collective or individual ewnership. Co-operative ownership by land owners whose
land has
been used. They will work the land too. Uneconomic co-operatives. Co-opefatives
must meet
their their minimum requirements and award atiriktam according to special
qualities. This will
end, when psychology of farmers is changed, qualitatively Administrative power
will go
dircctly to labourers. Denocracy won't foster this. Benevolent Dictatorship of
Sadvipras ist
necessary.

AL1 industry and co-ops adrinistered same way. Agr-icultural laboratories set
up to
plan village economy. No big irrigation systent asUTTE tach village to be a unit.

Agrieulture Tcchnology must:

(1) produce new mrachir.es and teach how to use and repair them.
(2) Continually upurade agricultural equipment. Rational dist. of
farmeers'
gralr, storaae. Control of grain market.

Land tax in form of produced goods, not money.

3. CENTRALIZATION AND DECENTRALIZATION

Centralization is a technique of Capitalism, State Capitalism, Socialism,

Communism,
Fascism. Based on profit motive and basic assuption of property rights. Leads to
severe
economic inequality. Over population of cities, depleted villages, undesirable
atmosphere,
housing shortage, ensures danger of large scale unemployment if industry fails.

Decentralization is necessary if Sarvanimnama is to be guaranteed. Rational

distribution of wealth must occur - Sadvipra will administer it. Based on
utilization and
consumption in interest of collective welfare. Decreases labour surplus.
Repopulates villages,
healthy atmosphere.

Village economy to be planned by local agric. laboratory. Local and small

scale
industry decentralized. Key industry spaced out. No centralized industrial belts.
No mass
unemployment if a key industry were to fail.

85
 4. INCENTIVE ECUANOMY
Rule of Atriktam:
(1) Create ground for favorable condition for a man to contribute meretorious
labor.
(2) Material incentive to ccEplete in meretorious work, and upon campletion
(3) encourage others to contribute similar meretorious work..

Atiriktam is derived from total wealth.

It is commodities left residual from Sarvanimnaprayoganam, not from profit.
Profit is the result of exploitation. PROUT economy is based on No profit,
No loss.

5. CAPITAL FORMATION
Capitalism

Capital = all goods (except natural resources) which have further

production. Purpose
- to quickly increase production. (Capitalist - one who merely invests capital and
lives off the
labour of others).

Capital is formed by:

(1) high cost of goods to customer
(2) low wages - capitalists bribe labor leaders
(3) popularization of luxury goods at expense of consumption goods
(4) artificial scarity by interplay of supply and demand; increased prices - more
profit
(5) centralization, main motive behind savings investment - profit Socialism

State imposes restrictions on consumption to increase savings. State observes

"Marshallian Law. Capital = "When income exceeds production and excess is saved."
(II p.39)

Mixed Economy

Hypocrites psychology
(1) tax collection, but much tax evasion
(2) inter government loans and grants
(3) pravate investment from abroad

Communism

Take all capital from the people, and centralize in the hands of the State.

PRCUT

- genuine capital via exonomic incentives - does not support unearned income
- e.g.
interest, rent, profit.

(1) savings needed for capital formation

(2) sufficient purchasing capacity
(3)cooperative banks which can give interest (utilized properly) on deposits
(4) Heavy industry
cooperatively run. Profit to shareholders (workers).
Incentives given on piece note basis and-bonus.
 G. WHY EQUATITY IS NOT POSSIBLE

- Diversity and its Cause

"Diversity is the law of nature and equality will never be" The idealistic
materialists
may claim that all persons are equal and therefor all should receive equally and
do according
to their capacity. But PROUT recognises that each of the creations and beings of
the Universe
is unique. Every snowflake, every cell, every mind -- different in form, capacity
and need.
Therefore, men should not be cast in the same mould. Two things are not similar,
but there
may be identical cause and effect. Theory explains this.

Satka'riya Va'd - for each and every effect there will be one cause. The same
cause can not
produce other effects. For production of two effects, two causes are essential.
Dix in the cause
leads to diversity in the effect. Diversity will always remain.

There are three kinds of differences in this universe:

(1) Vija'tiya
(2) Svajatiya
(3) Svagata'

(1) Vija'tiay - the difference between two genuses of things is vijatiya.

Such is-the
Chinese are yellow and Africans are black. These are also differences in the human
body.
Heteregeneous differentiation.

(2) Svaja'tiys - among the same genous there will be difference between one
object and
anther. Different kinds of two. Difference among men of the same type.
Homo geneous differences.

(3) Svagata- in man's body, there are different parts. Different parts are
different.
Changes due to time.

Scientifically or otherwise this difference between things can not be

removed.
Therefore we can not support that man should be provided with equal amenities.
This would
be illogical and unsound. Some persons say that disparity in economic institutions
lead to
disparity in social institutions, therefore there should be equal economic
distribution. This
reasoning is unsound because there will be these cJifferences in social
institutions anyway.
(Quantitative change does not precede qualitative change).

Therefore in dealing with men of differing capabilities, ecomomic equality ("

from each
according to his capacity to each according to his need") would lead to utter
collapse.

For examples: take 2 taxi drivers, X and Y X needs Rs 60 works 10 hours

Y needs Rs 80 works 6 hours

X is hard working, sick and having family troubles, but he is getting less
pay than Y
inspite of more work. This will lead to economic destruction. Stalin realized that
mistake. He
changed the motto to "From each according to his capacity, to each according to
his work".
Stalin was the first one to contradict this equatarien principle.

Diversity is the very nature of the microcosm. We shall not encourage the
diversity,
but still we will accept it. That is we shall try to bridge the gap as much as
possible. Prout
specifies rational distribution and the excess will be given according to the
social value of the
labor.

Bonus - Means that a particular fraction of the capital is given to the

labourers who
work well.
Incentive -All workers of one Organisation receive fractional benefit according to
the profit.
If there is no profit, no incentive will be given.
Atiriktam -In PROUT it is neither bonus nor incentive. The people who work
well are
given utilisable goods from the surplus production ofthe society in order to
inspire them.
Atiriktam will never be zero. It must be given.
There are 4 causes of diversity:

(1) Anthropological cause - man is born of the Javanese, Mongolese, Nordic etc.
(2) Geophysical cause - The people living in a particular area are separated from
people living
on an island. People on the island know how to fish very well. People on the
mountain know
how to climb amountain.
(3) Biological cause - nerve, cell, brain and glands are different from each
other.
(4) In Born Samskaras - The structure of the human body is due to samskaras. Two
bodies
cannot become one. (Samskaras = reactive momentum to past action

GENERAL COMPARISON BETWEEN PROUT AND OTHER CONTEMPORARY

SOCIAL PHILOSOPHIES

(11 Some systems lay all stress on the primary free choice of individuals to
determine
their social conditions, while others leave this social determination totally up
to collective
social decisions. PROUT makes a perfect blending of freedom in the spiritual and
psychic
strata with necessary and rational limitations in the physical and economic
strata.
 (2) What is the source of value, the worth of products and services in the
society?
Some systems support the theory that the productton of objects or the giving of
services
which yields the most profit (possibility of capital accumulation) to the
producers will result-in
the greatest increase in the standard of living and worth of the society
members'lives. Other
collective systems emphasize the primary value of labor, the amount of work used
to produce
an object determines its value.

PROUT theory's concept of value is that

(1) the relative scarcity of an object or service plus

(2) its intrinsic capability to fulfill human desires will determine the value of
the commodity.
PROUT focusses on the needs of the consumer, not on the demands of the
production
leaders or producing classes alone.

(3) Dangerous exploitation inevitably occurs as a result of uncontrolled

accumulation
of capital whether in the hands of the state or in individuals. PROUT stresses the
necessity of
strict control over capital accumulation (but permission is granted in the case of
rational need).

(4) Contemporary systems of society place ownership of goods and properties

either in
the hands primarily of individuals or with state collectives or bureaucracies.
Both types lead to
overaccumulation of capital and exploitation by the accumulator. PROUT conceives
of true
ownership as lying with the Cosmic Father; men enjoy the fruits of all labor, as
well as natural
resources, as the children in one family. With this sentiment in the society,
there is no ground
for exploitation -- each is seen as having a basic right to existence as a human
being in society.

(5) The free market system of commodity distribution yields unjust inequalities
in the
populace's living standards and tends to serve the producers who control the
desire of the
populace through media manipulation, etc. PROUT espouses 'rational distribution'
-- 1,
guaranteed purchasing power for all members of society so that all minimum
necessities are
secure. 2. Incentives (in the form of commodities which will increase the person's
ability to
serve the society in his chosen capacity) are given in regard to the degree of
service that the
individual renders to the society.

(o) Most societies are led either by mass-chosen individuals or

representatives of
vested societal interests. PROUT envisages leadership by a collective of leaders
established in
moralism (Sadvipras).

(7) Metaphysical differences between PROUT and other social philosophies:

PROUT
is embedded in the Absolute, seeing Macrocosmic mind as true creator, and the
realization of
Him as the true goal of the human being. Human society jointly owns this
universe-- One
Cosmic Family. Others systems state that Matter is absolute (or this assumption is
intrinsic to
these systems). Thus society must fulfill those desires of man basically which
relate to physical
enjoyment. Mind of man therefore determined by his external environment and the
societal
sentiment of the people is only a procuct of economic factors primarily. PROUT
counters that
economic causation cannot explain religious wars or movements, or the production
of finer
aesthetic, cultural,intellectual, and spiritual expressions. PROUT recognizes 1.
nationalistic
sentiment and 2. spiritual sentiment along with materialistic sentiment as guiding
society.

(8) PROUT states that all true changes (revolutions) are the fruit of mental
agitation or
change primarily, then this is expressed physically and socially. Subjective
change causes
objective change primarily. Likewise, human exploitation is rooted in defective
human
psychology (yielding defective mass sentiment) not only in faulty economic
systems. Thus,
three needs of man (physical, intellectual, and spiritual) must be satisfied.
Minimum necessities
for all but ph,ysical thirsts must be directed toward mental and spiritual
pursuits as much as
pQssible.

88
 (9) PROUT states that society is basically a dynamic phenomenon. The four
psychic
classes of men (not ecomomic classes) -- Shudra, ksattrya, vipra, and vaeshya -are
always
either latently or manifestly present in the society, and the society's eontrol is
perpetually
rotating among these four. To advocate the continual domination of one class
(vaeshya or
ksattryan in many societies today) or to hope for the advent of a classless
society is to yearn
for an intrinsieally static situation. Classless society or the perpetlual
domination of one class
are botll totally Utopian concepts and unrealizable in the Society in the longer
term.

a. SCCIAL VALUE AND CARDINAL PRINCIPLE

Social Value means the importance or respect for a man in a partisular post
in society
his riches, his intellect, familiy heritage, etc. These are all external objects.
Social value is not a
birth right but rather it is a social imposition.
Cardinal Principle means the values or the importance the man enjoys for his being
an
expression of Parama Purusa. Hence on this level there is no distinction between
man and
man. The social value imposed by the society is temporary - for as long as one is
_n the post.
Cardinal principle is just the reverse of the social value. Because a man is an
expression of
Parama Purusa, he must be given respect. On this level each and every man deserves
equal
respect.

If a man is causing harn to the society, he will not be respected. There are
four ways of
convincing such a peerson to change his behavior: (1) spiritually, (2)
intellectually, (3) by
threat (4) lastly physical punishment.

PRCUT will respect each and every man because he is an expression of Parama
Purusa. PROUT will introduce "love for humanity" into the cardinal principles.
PROUT is neo
humanism.

b. SIN: action inten ded to impede social progress

3 types of sin: (1) pratyatra'ya - fault of omission

(2) pa'pa - doing or having done wrong

(3) pa'taka - combination of pratyavdya and pa'pa
violation of spiritual

violation of legal system - crime

We want to equalize the two - spiritualize the legal sy-stem. Base is

cardinal hunan
values border between spiritual stratum and psychD-spiritual stratum of human
mind. It is the
guide line with which spiritual progress is impossible, and spiritual progress is
the chief
fundament of social progress.

3 causes:

Solutions:

c PRANA DHARMA

.
(1) shortage of physical and psychic pabula
(2) non-utilization of overmaccum. Phys. and Psych pabula
(3) Stagnancy in phys and psych strata.

(1) provide minimum necessities for all

(2) check over accumulation of physical wealth and introduce sadhana and social
service (physical level). Provide proper senose of rality and spiritual channels
to redirect
mental energy and relieve the frustration of materially abundant but spiritually
empty life.
Proper channelization of all energies.
(3) the intellect re-son, the pick up the hammer, for life is known by mov~sPnt.

(1) The total expression of human personality in respect to world and life is
Prana Dharma.
(2) The inherent characteristiss of living beings of the world is kncwn as Prana
Dharma.
(3) The word Prana dharma" means. the cardinal characteristics of a man which
differentiate
him fram another man.

Without Prana dharma man can not be alive. Prana dharma is one's own
personality. If
one is deprived of the prana dharma, he may go mad or die.

There are two types of Prana dharma:

(1) individual and
(2) collective

The collective prana dharma is the totality of the individual prana dharma
For
example, the prana dharma of India is spirituality.

If we deprive the human civilization of its Prana dharma, it must die. PROUT
does not
support the killing of prana dharma. PROUT is always adjusted with the unit and
col]ective
body.
(Communism always tries to kill the Prana dharma - for example its tactics
against
religious and A.M.