VIDJASAGAR CONTENTS SECTION A 1 .Spiritual practices Conduct Rules 2.

Sanskrit 11 Guru puja Sam 'gacchadyam, Nityam shudam Bath mantra 50 Slokas - Subhasita Smn'graha 3. Basic Principles Dharma Morality Astaunga Yoga 4. Tantra 33 36 38 SECTION B Spiritual Philosophy 1. 2. 3. 4. 5. 6. 7. 8. 9. 61 53 Ananda Sutram - Sutras Brahmacahra Tanmatra and Indryas Pranendrya and Perception Unit mind and Cosmic mind Kosas and Lokas Life, Death and Samakara Brain and mind Maya Page 39 Page 50 Page 54 Page 55 Page 56 Page 57 Page 59 Page 61 Page Page 62 Page Mantra Kundalini; Different types of Samadhi Cakras Page 37 Page Page 13 Page 15 Page 1 Page 5 Page Page 12 Page14 Page 20 Page Page Page 30 Page Page

22 25

10. Satasunga, four stages of Sadhana 11. Bhakti

fehlen SECTION C Social Philosophy 1. 2. 3. 4. 5. Chapter 5 Ananda Sutram - Sutras Fundamentals of Prout Necessity of Prout Theory, Progress, Utilization Samaj Cakras Page 65 Page 66 Page 67 Page 68 Page 70

6. Leadership of Sadyipras 7. Sources of Society's motivity 8. Kranti and Viplava 9. 5 fundamental principles 10. Comparison Marxism and Prout 11. Eonimic Policy 12. Social value and Cardinal principle, Sin, Pranadharma

Page 72 Page 76 Page 76 Page 79 Page 83 Page 84 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

WIRTER5:30 - 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 onethird 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.

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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 ignorance darkness JIN,A'NANJANA knowledge ointment CAKS 'URUNMILITAM eyes not-blinking (open ) TASMAE SHRII to that respected ANDHASYA to the blind one SHALLAKAYA by thr applicator YENA by Him GURAVE NAMAH 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 Guru BRAHMA' Creater GURU GURUR Preserver VIS 'N' U

GURUR Guru GURU'EVA Guru only TASMAE to that

DEVO God PARAM Suprem

SHRIl respected

MAHESHVARAH destroyer BRAHMA Brahma GURAVE NAMAH 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 your TUBHYAMunto you DRAWAM' wealth EVA JAGADGUROH Guru of the universe SAM'RPAYE 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 2)Triangle with vertex 3)Rising sun - balance 4)Svastika - symbol of pointing up - Energy pointing down - Sapience (knowledge) between the two triangles - spiritual progress, devotion 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 (pleasure and bliss) AND SHREYA

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 Internal Service Japa - repetition of mantra ,

b) meditation

Dyana / pure

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 euuilibriumcan 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.AHIMSAis 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. b. c. Dharma - spiritual scriptures, i.e. Subhusita Samgraha Dharsan- the philosophy, i.e. Ananda Sutra 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) 2) 3) I'rn always with you You must live so that people trust you 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 (eight) + unga ( limbs)

As't'aump - as'ta 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 2.NIYAMA ( see notes on rrnrality, Guide '10 Human Conduct

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. 4 5 6 7

Occult powers WEAKNESS for beauty .Fine Arts Desire to be rid of physioal body . Attatchnent to sadhana

Kinnar Vidyadhar Garidharva = Vidahliin Siddha

STRUGGLE

IS THE ESSENCE

OF LIFE. IS HYPOCRACY.

AVOIDANCE OF STRUGGLE

ABSENCE OF STRUGGLE IS DEATH BA'BA' 4. TANTRA Tan + Tra

TANTRA -

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 a) b) c) oneself d) e) f) g) h) 2) six "bhags". or attributes vibhutis or occul power's anima - who can become the smallest mahima - who is 'witnessing everything - can become very great. laghima - ability to become very light, to walk on water, to think anywhere in the universe ishvita - power to administrate, rule pra'ka'mya - ability to take the form of anything vaeshvitra - power to control prapti - ability to get or create whatever is desired - whatever thought can be materialized antaraya mitva - all knowing - can see into inner nature of any entity.

can

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.

1) 2)

Qualities of a diciple

Darvishvan - strict determination, strong faith, non comtpromising strictness 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 Praavah circumstances. -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 enjoynent. The idea being that gradually trying to limit the material enjoynent he will 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 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 vidya'ya'm'rata'h

material establish

one fight

u

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, splittingBhu 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 Citta'd - from Citta Aham - Ahamttattva Prabalye - dorninent, Buddhih - Intellect INTECT IS THE SURPLUS BUDDHIH 'doer' I 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 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.

ALSO

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) 2) Hedonism (most Western philosophies) - Life is pleasure 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 2. MUTATITE 3. STATIC - feeling of existence - "I an " SADJA SA - sense of doership ego feeling - " I do " RAJACtJEA 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: b) c) d)

- a) Decrease in Decrease in Decrease in Increase in

interatonic space intermolecular space voluse chenical affinity FACtOR EtHEFOAL - Aka'shatattve TANeATRA SOUND AERIAL SOUND &iwa-i LUMINOUS - 'Iejastattwa LIQUID - A'patattwa - Vayutattwa

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 - takes a physical form - when Taraka Brahma

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 ....... Idea a Ideology

Ba'ba'

'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. 5. JISNA' skin - tongue

TANA -

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. 4. PA'DA - legs 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 pattern so perception is not hindered - nerves are- also flowing in the sane

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 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. 2. 3. 4. 5. 6. 7. 8. 9. cosmic mind is only one. cosmic mind is neltilateral entity can do nany things at a tine) cosmic mind is unipurpose - only one purpose , to liherate each and every unit mind of universe. Physical world is within cosmic mind - only psychic existence. cosmic mind is created in the process of saincara cosmic mind can create the original five fundanental factors. Cosmic mind is carplete, there is nothing outside it. cosmic mind can function without physical hedy. cosmic mind will never end, Brahnecakra cycle can never care to anend. - when the percieved object can be related to past ruisrory or experi

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 Crude Cakra 1. Muladhara Kos'a Ka 'mamaya Praj ina witness.entity, Devel. by - asana, mudra,

Yama & Niyama Subtle 2.Swadisthana 3.Manipura 4.Anabata Manomay a Thejasa Atinenasa Vijina'na - pran'ayama Vishva - pratyahara -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. 6. 5. 4. 3. 2. 1. first objective expression, 3 gunas present but dorsant knowledge uncanifest, I feeling not clearly manifest knowledge uncanifest, I feeling not clearly manifest here sauskaras pulsate first of all here called heaven, here 'ren enperienoes pleasure and pain here the working of the physical body, appetite, avarice sleep occur 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

2.

X cen determin what V will think or percieve. 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. 2. 3. Senselesness or long fainting Death 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 a) b) c)

Samskaras Inhorn - Sahaja'ta irposed - A'ropita Acouired - Praty asu'laka

Inborn that which one has inherited from the pest life Acquiredcollected 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 (c) (d) (e) particular type of society or culture. Kartowonata - responsibility - e.g. of family, countay etc. Shik a'oata - education 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' arid and

= collection of 10 Vavus or vital airs.

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) 2) Pra'n'a and Asa'na weakened 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 Lvmpha) 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. 2. 3. Mind is subtle It has thinking capacity 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 Bhaktih Bhaktir Bhaktih Bhagavato Seva Premasvarupinii A'nandarupa' shca 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-supramundespiritual 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 judgmentseat, 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.