Ananda Sutram

Ananda Sutram was composed in Sanskrit by Shrii Shrii Anandamurti in the year 1961. It summarizes the Ananda Marga philosophy in sutra format.

It consists of five chapters and 85 sutras describing the universe, the mind, the spirit and the foundations of a healthy society. The translation below is the official translation from Ananda Marga [1].

CHAPTER 1

1-1 Shivashaktyátmakaḿ Brahma.

Shiva = Puruśa, Cosmic Consciousness, literally “in whom all things lie”; Shakti = Prakrti, Cosmic Operative Principle, literally “ability to create something”; átmakaḿ = composite of; Brahma = Supreme Entity (from brhat, meaning “great”)

[Brahma is the composite of Shiva and Shakti.]

1-2 Shaktih Sá Shivasya Shaktih.

Shaktih = Operative Principle, Cosmic Force, Prakrti; Sá = She, Prakrti; Shivasya (6th case) = of Shiva

[Shakti (the Operative Principle) is the shakti (force) of Shiva.]

1-3 Tayoh siddhih saiṋcare pratisaiṋcare ca.

tayoh (6th case) = of the two; siddhih = proof, fulfilment; saiṋcare (7th case) = in saiṋcara. saiṋcara = literally “proper movement”, the extroversive phase of creation from subtle to crude: sam (proper) – car (to go) + ghaiṋ (suffix); pratisaiṋcare (7th case) = in the introversive phase of creation from crude to subtle: prati = reverse, counter; ca = and

[Puruśa and Prakrti find their fulfilment in saiṋcara (extroversial movement) and pratisaiṋcara (introversial movement.]

1-4 Paramashivah Puruśottamah vishvasya kendram.

Parama = Supreme; Shivah = Consciousness; Puruśottamah = literally “Highest Consciousness”, name for Cosmic Consciousness in the nucleus of creation; vishvasya (6th case) = of the universe; kendram = nucleus

[Supreme Consciousness at the nucleus of the universe is known as Paramashiva or Puruśottama.]

1-5 Pravrttimukhii saiṋcarah guńadháráyám.

pravrtti = desire, movement towards crudeness; mukhii = towards; saiṋcarah = “proper movement”; guńa = binding principles, attributes, qualities; dháráyám (7th case) = in the flow

[Saiṋcara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles).]

1-6 Nivrttimukhii pratisaiṋcarah guńávakśayeńa.

nivrttimukhii = movement towards decreasing desire: ni (lack of) – vrtti (desire) + mukhii (towards); pratisaiṋcarah = centripetal movement towards the Cosmic Nucleus; guńa = binding principles; avakśayeńa (3rd case) = by means of the waning

[Pratisaiṋcara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the guńas.]

1-7 Drk Puruśah darshanaḿ Shaktishca.

drk = witness; Puruśa = Cosmic Consciousness; darshanaḿ = act of seeing; Shaktishca = and Shakti

[Puruśa is the substantiator, the ultimate witness; (the actional faculty of) Prakrti is the act of witnessing (and that which is witnessed).]

1-8 Guńabandhanena guńábhivyaktih.

guńa = binding principles; bandhanena (3rd case) = by the binding or bondage; guńa = quality; abhi = well, complete; vyaktih = expression, manifestation

[As the guńas increase their bondage, they express themselves fully in the emergence of the fundamental factors.]

1-9 Guńádhikye jad́asphot́ah bhútasámyábhávát.

guńa = bondage, binding principles; adhikye (7th case) = excess; jad́a = solid factor, crude physicality; sphot́a = bursting, due to excess external pressure; bhúta = literally “created object”, one of the five fundamental factors; sámya = balance; abhávát (5th case) = from the absence of

[Due to excessive pressure of the guńas, proper balance among the bhútas (five fundamental factors) is lost and jad́asphot́a (explosion of matter) occurs.]

1-10 Guńaprabhávena bhútasaungharśádbalam.

guńa = binding principles; prabhávena (3rd case) = by means of the influence; bhúta = created object, fundamental factor; saungharśát (5th case) = from clash; balam = energy

[Due to the increasing influence of the guńas, clash occurs among the fundamental factors and bala (energy) is produced.]

1-11 Dehakendrikáńi parińámabhútáńi baláni práńáh.

deha = body, structure; kendrikáńi (adj.) = centripetal or interial movement; parińámabhútáńi (adj.) = resultant in the objects; baláni = forces; práńáh (pl.) = vital energies, the collective name for many forces

[The resultant interial force forming the nucleus within the physical structure and maintaining its solidarity, is called práńáh (vital energy).]

1-12 Tiivrasaungharśeńa cúrńiibhútáni jad́áni cittáńu mánasadhátuh vá.

tiivra = excessive; saungharśeńa (3rd case) = by means of clash; cúrńiibhútáni = pulverized in the objects; jad́áni (pl.) = crude factors; cittáńu = ectoplasmic particles: citta (mental objectivity) +anu (small particle); mánasa = mind; dhátuh = substance, elements; vá = or

[Due to excessive clash, some crude matter is pulverized, and cittáńu (ectoplasmic particles), or mind-stuff, is evolved.]

1-13 Vyaśt́idehe cittáńusamaváyena cittabodhah.

vyaśt́i = individual, unit; dehe (7th case) = in the structure; cittáńu = ectoplasmic particle; samaváyena (3rd) = by means of combination; bodhah = feeling, sense

[Through the combination of ectoplasmic particles in the unit structure, the feeling of citta (objective mind) evolves.]

1-14 Cittát guńávakśaye rajoguńaprábalye aham.

cittát (5th case) = from citta; avakśaye = in the waning; rajoguńa = mutative force; prábalye = in the dominance; aham = sense of doership, doer “I”, or owner “I”

[As the influence of the guńas wanes and rajoguńa becomes dominant, the aham (sense of doership) evolves out of the citta.]

1-15 Súkśmábhimukhinii gatirudaye ahaḿtattvánmahat.

súkśma = the subtle; abhimukhinii = heading towards; gatir = movement; udaye = starts; ahaḿtattván (5th case) = from ahaḿtattva; mahat = “I” feeling

[With further movement towards the subtle, the mahat evolves out of the ahaḿtattva.]

1-16 Cittádahaḿprábalye buddhih.

cittát (5th case) = over citta; ahaḿprábalye (7th case) = when aham is in dominance; buddhih= intellect

[When the aham is greater than the citta, the buddhi (intellect) evolves.]

1-17 Ahaḿtattvát mahadprábalye bodhih.

ahaḿtattvát (5th case) = from ahaḿ; mahadprábalye (7th case) = when mahat is in dominance; bodhih = intuition

[When the mahat is greater than the aham, the bodhi (intuition) evolves.]

1-18 Mahadahaḿvarjite anagrasare jiivadehe latágulme kevalaḿ cittam.

1-19 Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham.

1-20 Prágrasare jiive latágulme mánuśe mahadahaḿ cittáni.

varjite = without; anagrasare = underdeveloped; jiivadehe (7th case) = in living structures, or organisms; latágulme (7th case) = in creepers and shrubs; kevalam = only; cittayuktáham = citta along with aham; prágrasare (adj.) = developed; mánuśe (7th case) = in humans; mahadahaḿcittáni (pl.) = mahat, aham and citta

[In undeveloped living organisms, creepers and shrubs where aham and mahat have not yet evolved, there is only citta.]

[In undeveloped organisms, creepers and shrubs where mahat has not yet evolved, there is aham as well as citta.]

[In developed organisms, creepers and shrubs, as well as in humans, there is mahat, aham and citta.]

1-21 Bhúmávyápte mahati ahaḿ cittayorprańáshe saguńásthitih savikalpasamádhih vá.

Bhúmá = Macrocosmic Mind, Cosmic Mahat; vyápte = pervaded; mahati = into mahat; ahaḿcittayor (6th case, dual number) = of aham and citta; prańáshe (7th case) = in dissolution, saguńa = with guńas, qualified, determinate; sthitih = state, savikalpa = with vikalpa, or with mental thought or feeling; samádhi = absorption, oneness with the goal: sama (same) + adhi (goal)

[When the aham and the citta merge into the Macrocosmic Mahat, the merger is called saguńásthiti or savikalpa samádhi.]

1-22 Átmani mahadprańáshe nirguńásthitih nirvikalpasamádhih vá.

átmani = in átman, or soul; mahadpránashe (7th case) = in dissolution of mahat; nirguńa = no guńas, non-qualified, indeterminate; sthitih = state, nirvikalpa = no vikalpa, or no mental thought or feeling; samádhi = absorption, oneness with the goal: sama (same) + adhi (goal); va = or

[When the mahat merges into the Átman, it is called nirguńásthiti (state of objectlessness) or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension, of the mind)].

1-23 Tasyastitih amánasikeśu.

tasya = of it (of nirvikalpa samádhi); sthitih = state; amánasikeśu = beyond the mind

[This state (of nirvikalpa samádhi) is beyond the mind.]

1-24 Abhávottaránandapratyayálambaniirvrttih tasya pramáńam.

abháva = vacuity; uttara = after; ánanda = bliss; pratyaya = firm belief; álambaniih = shelter, support; vrttih= mental propensity; tasya = its (of nirguńa sthiti); pramáńam = proof

[The lingering bliss which follows this state of vacuity is the proof of that state, the means of firm belief in that state.]

1-25 Bhávah bhávátiitayoh setuh Tárakabrahma.

Bháva = the expression of Cosmic Mind, the expressed Universe of vibrational thought waves; Saguńa Brahma; Bhávátiita = beyond bháva, Nirguńa Brahma; tayoh = of the two; setuh = bridge; Táraka = liberating, that which helps one to cross

[The bridge between Nirguńa Brahma and Saguńa Brahma is called Táraka (Liberating) Brahma.]

CHAPTER 2

2-1 Anukúlavedaniiyaḿ sukham.

anukúla = congenial; vedaniiyaḿ = feeling of the yogic heart in the anáhata cakra; sukham = pleasure, happiness, the feeling when strained nerves return to normal

[A congenial mental feeling is called happiness.]

2-2 Sukhánuraktih paramá jaeviivrttih.

sukha = happiness; ánuraktih = affection, love, devotion, hunger: anu – rańj (colour) + ktin (refers to the change in mental colour from the influence of the vibrational colour of an object which the mind desires); paramá = supreme; jaevii = living being; vrttih = propensity

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

2-3 Sukhamanantamánandam.

sukha = happiness; anantam = endless; ánandam = bliss

[Infinite happiness is ánanda (bliss).]

2-4 Ánandaḿ Brahma ityáhuh.

ánandaḿ = bliss; Brahma = Supreme Consciousness; ityáhuh = is called: iti + áhuh (literally “thus it is said”)

[This ánanda is called Brahma.]

2-5 Tasminnupalabdhe paramá trśńánivrttih.

tasmin = in that; upalabdhe (7th case) = at the point of achievement; paramá = supreme, main; trśńa = thirst; nivrttih = complete satisfaction, end of desire

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

2-6 Brhadeśańáprańidhánaḿ ca dharmah.

Brhat = Great; eśańa = desire and also the effort to attain it; prańidhánaḿ = running after; ca = and; dharmah = fundamental characteristic

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

2-7 Tasmáddharmah sadákáryah.

tasmád (5th case) = therefore, literally “from that”; dharmah = fundamental characteristic; sadá = always; káryah = to be practised

[Therefore dharma should always be practised.]

2-8 Viśaye puruśávabhásah jiivátmá.

viśaye (7th case) = in the object; Puruśa = Consciousness, avabhásah = reflection; jiivátmá = unit soul

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

2-9 Átmani sattásaḿsthitih.

átmani = in átman; sattá = entity; saḿsthitih = exists with, finally substantiated

[Every entity is embedded finally in the Átman.]

2-10 Otahprotah yogábhyáḿ saḿyuktah Puruśottamah.

otah = individual; protah = collective; yogábhyáḿ (dual) = by two types of association; saḿyuktah = connected; Puruśottamah = Cosmic Nucleus

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

2-11 Mánasátiite anavastháyaḿ jagadbiijam.

mánasátiite = beyond mind; anavastháyáḿ (7th case) = in a state of non-existence; jagat = universe; biijam = seed

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

2-12 Saguńát srśt́irupattih.

saguńát (5th case) = from Qualified Consciousness; srśt́ir = creation; utpattih = origin, birth

[The creation originates from Saguńa Brahma.]

2-13 Puruśadehe jagadábhásah.

Puruśa = Consciousness; dehe (7th case) = in the body, in the structure; jagat = universe; ábhásah = reflection, semblance, appearance

[The universe takes form within the Cognitive Body.]

2-14 Brahma Satyaḿ jagadapi satyamápekśikam.

satyaḿ = truth, unchanging; jagat = universe; api = also; ápekśikam = relative

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

2-15 Puruśah akartá phalasákśiibhútah bhávakendrasthitah guńayantrákashca.

Puruśah = Consciousness; akartá = non-doer; phala = fruit, results of action; sákśii = witness; bhútah = entity; bháva = existence, Saguńa Brahma; kendra = nucleus; sthitah = state, location; guńayantrakashca = and the controller of the guńas

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

2-16 Akartrii viśayasaḿyuktá Buddhih Mahadvá.

akartrii = non-doer; viśaya = object; saḿyuktá = associated with, joined to; buddhih mahadvá = buddhitattva or mahattattva

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

2-17 Ahaḿ kartá pratyakśaphalabhoktá.

ahaḿ = doer “I”; kartá = doer; pratyakśa = direct; phala = fruit, results of action; bhoktá = enjoyer (that is, the one who gets the results of actions)

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

2-18 Karmaphalaḿ cittam.

karma = action; phalaḿ = fruit, results of action; citta = objective “I”

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

2-19 Vikrtacittasya púrvávasthápráptirphalabhogah.

vikrta = altered, transformed, changed; cittasya (6th case) = of citta; púrva (adj.) = previous; prápti = achievement, attainment; phala = fruit, results of action; bhogah = enjoyment (or suffering)

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

2-20 Na svargo na rasátalah.

na = no; svargo = heaven; rasátalah = hell

[There is neither heaven nor hell.]

2-21 Bhúmácitte saiṋcaradháráyáḿ jad́ábhásah.

Bhúmácitte = in Macrocosmic citta; saiṋcara = extroversive movement; dháráyáḿ (7th case) = in the flow; jad́a = matter; abhásah = reflection, semblance, appearance

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

2-22 Bhútalakśańátmakaḿ bhútabáhitaḿ bhútasaungharśaspandanaḿ tanmátram.

bhúta = created object, fundamental factor; lakśańa = sign or mark; átmakam = composed of; báhitam = carried by; saungharśa = clash; spandanam = vibration; tanmátram = minutest quantity or fraction of “that” (of the fundamental factors), supersensible inference, generic essence: tan (that) + mátra (minutest quantity)

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

2-23 Bhútaḿ tanmátreńa pariciiyate.

bhútaḿ = fundamental factor; tanmátreńa (3rd case) = by the tanmátras; pariciiyate = recognized or known by

[The bhútas are recognized by their corresponding tanmátras.]

2-24 Dvárah nád́iirasah piit́hátmakáni indriyáńi.

dvárah = entrance, gateway; nád́ii = nerve; rasah = fluid; piitha = controlling point, i.e., seat of the organ linked with the citta in the brain; átmakáni = composed of; indriyáńi (pl.) = organs

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

CHAPTER 3

3-1 Paiṋcakośátmiká jaeviisattá kadaliipuśpavat.

paiṋca = five; kośa = layer, sheath; átmiká = composed of; jaeviisatta = living being; kadalii = plantain; puśpavat (5th case) = like a flower

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

3-2 Saptalokátmakaḿ Brahmamanah.

sapta = seven; loka = region, realm; átmakaḿ = composed of; manah = mind

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

3-3 Kárańamanasi diirghanidrá marańam.

káráńa = causal; manasi (7th case) = in mind; diirgha = long; nidrá = sleep; marańam = death

[Long sleep in the causal mind is death.]

3-4 Manovikrtih vipákápekśitá saḿskárah.

manovikrtih = mental distortion; vipáka = reaction; apekśitá = due for expression, potential; saḿskárah= reaction in potentiality

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

3-5 Videhiimánase na kartrtvaḿ na sukháni na duhkháni.

videhiimánase (7th case) = in the bodiless mind; na = no; kartrtvaḿ = doership; sukháni = pleasure; duhkháni = pain

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

3-6 Abhibhávanát cittáńusrśt́apretadarshanam.

abhibhávanát (5th case) = from concentrated thought; cittáńu = mind-stuff; srśt́a = created; preta = ghost; darshanam = sight

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

3-7 Hitaeśańápreśito’pavargah.

hita = welfare, all-round development; eśańá = desire, will; preśitah = goaded; apavargah = requital of action, the period after completion of action

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

3-8 Muktyákáuṋkśayá sadgurupráptih.

mukti = liberation; ákáunkśayá (3rd case) = by the intense desire; sadguru = perfect master; práptih = attainment, achievement

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

3-9 Brahmaeva gururekah náparah.

Brahmaeva = only Brahma; guruh = guru; ekah = one; na = no; aparah = other

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

3-10 Vádhá sá yuśamáná shaktih sevyaḿ sthápayati lakśye.

vádhá = obstacle; sá (fem.) = that; juśamána = helping; shaktih = force; sevyaḿ = one who will serve; sthápayati = establishes; lakśye (7th case) = in the target, in the goal

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

3-11 Prárthanárcanámátraeva bhramamúlam.

prárthana = prayer; árcaná = worship; mátraeva =certainly only; bhrama = error; múlam = root, cause

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

3-12 Bhaktirbhagavadbhávaná na stutirnárcaná.

bhaktih = devotion; Bhagavad = God; bhávaná = ideation; na = no, not; stutih = praises, hymns; arcaná = worship

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

CHAPTER 4

4-1. Triguńátmiká srśt́imátriká asheśatrikońadhárá.

triguńa = three guńas or binding principles; átmiká = composed of; srśt́i = creation; mátriká = mother; asheśa = endless; trikońa = “three corners”, triangle; dhárá = flow

[The tri-attributional primordial force (progenitrix of creation) flows on in endless triangular forms.]

4-2. Tribhúje Sá svarúpaparińámátmiká.

tribhúje (7th case) = in the triangle; Sá = She, Prakrti; svarúpa = literally “own form”, self-existence; parińáma = transformation; átmika = composed of

[In the triangle of forces, the three attributes of Prakrti are locked in endless mutual transformation.]

4-3. Prathamá avyakte Sá Shivánii kendre ca Paramashivah.

prathamá = first; avyakte (7th case) = in the unexpressed state; Sá =She, Prakrti; Shivánii = name of Prakrti in the first phase (fem. of Shiva); kendre (7th case) = in the nucleus; ca = and Paramashivah = Supreme Consciousness, name for Puruśa

[In the first stage (not yet a stage of actual manifestation), Prakrti is called Shivánii, and the witnessing Puruśa at the nucleus is called Paramashiva.]

4-4. Dvitiiyá sakale prathamodgame Bhaeravii Bhaeraváshritá.

dvitiiyá = second; sakale = having a soft sound; prathama = first; udgame (7th case) = sprouting forth; Bhaeravii = name of Prakrti in the second phase (fem. of Bhaerava); Bhaerava = name of Puruśa in the second phase; áshritá = sheltered

[In the second phase, when the germ of evolution sprouts, Prakrti is called Bhaeravii, and the witnessing Puruśa is called Bhaerava.]

4-5. Sadrshaparińámena Bhavánii Sá Bhavadárá.

sadrsha = similar; parińámena (3rd case) = from resultant; Bhavánii = name for Prakrti in this stage (fem. of Bhava); Sá = She, Prakrti; Bhavadárá = wife of Bhava (Puruśa)

[In the vibrational world there is a sequence of similarity of curvatures (homogenesis). Here Prakrti is called Bhavánii and the witnessing Puruśa is called Bhava.]

4-6. Shambhúliuṋgát tasya vyaktih.

Shambhú = self-created controller; liuṋgát (5th case) = from sign, symbol; tasya = its, his; vyaktih = expression

[The process of creation starts from Shambhúliuṋga.]

4-7. Sthúliibhavane nidritá sá kuńd́alinii.

sthúliibhavane (7th case) = in the process of crudification; nidritá = sleeping; sá = she; kuńd́alinii = coiled serpentine

[In the ultimate state of crudification, the paráshakti lying dormant at Svayambhúliuṋga is called kuńd́alinii (“coiled serpentine”).]

4-8 Kuńd́alinii sá múliibhútá rńátmiká.

kuńd́alinii = literally “coiled serpentine”; sá = she; múliibhútá = fundamentally; rńátmiká = negative

[The kuńd́alinii is the (force of) fundamental negativity.]

CHAPTER 5

5-1. Varńapradhánatá cakradháráyám.

varńa = colour (here, mental colour); pradhánatá = predominance; cakra = “cycle”, social cycle; dháráyám (7th case) = in the flow

[In the movement of the social cycle, one class is always dominant.]

5-2. Cakrakendre sadvipráh cakraniyantrakáh.

cakrakendre (7th case) = in the nucleus of the social cycle; sadviprah (pl.) = literally “true vipras”; cakra = cycle; niyantrakáh = controllers

[Located in the nucleus of the social cycle, sadvipras control the social cycle.]

5-3. Shaktisampátena cakragativardhanaḿ krántih.

shakti = force; sampátena (3rd case) = through application; cakra = cycle; gativardhanaḿ = to accelerate the movement of; krántih = evolution: kram (to cross some hurdle)

[Accelerating the movement of the social cycle by the application of force is called “evolution”.]

5-4. Tiivrashaktisampátena gativardhanaḿ viplavah.

tiivra = tremendous, sudden and severe; shakti = force; sampátena (3rd case) = through application; gativardhanaḿ = to accelerate the movement of; viplavah = literally “the flow that inundates everything”, i.e., revolution

[Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.]

5-5. Shaktisampátena vipariitadháráyáḿ vikrántih.

shakti = force; sampátena (3rd case) = through application; vipariita = opposite; dháráyáḿ (7th case) = in the flow; vikrántih = counter-evolution

[Reversing the movement of the social cycle by the application of force is called “counter-evolution”.]

5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah.

tiivra = tremendous; shakti = force; sampátena (3rd case) = through application; vipariita = opposite; dháráyáḿ (7th case) = in the flow; prativiplavah = counter-revolution

[Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.]

5-7. Púrńávartanena parikrántih.

púrńa = full; ávartanena (3rd case) = with the rotation or turning; parikrántih = completion of cyclic movement

[A complete rotation of the social cycle is called “peripheric evolution”.]

5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati.

vaecitryaḿ = diversity, colourfulness; prákrta = natural, pertaining to: Prakrti (Supreme Operative Principle); dharmah = characteristic, fundamental law; samánaḿ = equal qualitative and quantitative value of two dissimilar objects; na = no, not; bhaviśyati = will be

[Diversity, not identity, is the law of nature.]

5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam.

yugasya (6th case) = of an age; sarvanimnaprayojanaḿ = minimum necessities; sarveśáḿ = of all; vidheyam = should be provided

[The minimum requirements of an age should be guaranteed to all.]

5-10. Atiriktaḿ pradátavyaḿ guńánupátena.

atiriktaḿ = surplus goods; pradátavyaḿ = should be given; guńánupátena = according to merits

[The surplus wealth should be distributed among meritorious people according to the degree of their merit.]

5-11. Sarvanimnamánavardhanaḿ samájajiivalakśańam.

sarvanimnamána = the minimum standard of living; vardhanaḿ = increase; samájajiiva = the vitality of society; lakśańam = indication, sign

[Increasing the minimum standard of living of the people is the indication of the vitality of society.]

5-12. Samájádeshena viná dhanasaiṋcayah akartavyah.

samája = society; adeshena (3rd case) = by giving direction or order, by approval; viná = without; dhana = wealth; saiṋcayah = accumulation; akartavyah = should not be done

[No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.]

5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitaḿ vańt́anaiṋca.

sthúla = mundane, crude; súkśma = supramundane, pertaining to the atomic structure; kárańeśu (7th case pl.) = primordial causal factor; carama = maximum; upayogah = utilization; prakartavyah = should be done strictly, without any deviation; vicára = rational judgement, judgement supported by conscience; samarthitaḿ = supported by; vańt́anam = distribution; ca = and

[There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.]

5-14. Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyáḿ caramo’payogashca.

vyaśt́i = individual; samaśt́i = collective; sháriira = physical body (here both individual and collective); mánasa = psychic body (both individual and collective); ádhyátmika = of the átmá, spiritual body (both individual and collective); sambhávanáyáḿ = potentialities which have been and can be acquired; carama = maximum; upayogah = utilization; ca = and

[There should be maximum utilization of the physical, metaphysical and spiritual potentialities of unit and collective bodies of human society.]

5-15. Sthúlasúkśma kárańo’payogáh susantulitáh vidheyáh.

sthúla = (here) both mundane and physical; súkśma = (here) both psychic and supramundane; kárańa = spiritual, primordial causal factor; upayogáh (pl.) = utilization; susantulitáh (pl.) = well-balanced; vidheyáh (pl.) = should be done properly

[There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.]

5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh.

deshakálapátraeh = space, time and person; upayogáh = utilization; parivarttante = changing; te = those; upayogáh = utilizations; pragatishiiláh = progressive; bhaveyuh = should or must

[The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature.]

Pragatishiila upayogatattvamidaḿ sarvajanahitárthaḿ sarvajanasukhárthaḿ pracáritam.

pragatishiila = progressive; upayoga = utilization; tattvam = theory; idaḿ = this; sarvajana = all people; hitárthaḿ = for all-round welfare, well-being; sukhárthaḿ = for all-round happiness; pracáritam = is propagated

[This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.]

[1] Shrii Shrii Anandamurti, Ánanda Sútram, 2nd edition, 2nd printing, Ananda Marga Publications

About Suresh Emre

I have worked as a physicist at the Fermi National Accelerator Laboratory and the Superconducting Super Collider Laboratory. I am a volunteer for the Renaissance Universal movement. My main goal is to inspire the reader to engage in Self-discovery and expansion of consciousness.
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