Tantra philosophy of Ananda Marga

By Chien Hui Liu, Ph.D. student, California Institute of Integral Studies

Introduction

Ananda Marga Pracaraka Samgha (AMPS) is a spiritual social organization

founded by Prabhat Ranjan Sarkar, also known by his spiritual name, Shri Shri

Anandamurti, in Jamalpur, Bihar, India in 1955. Prabhat Ranjan Sarkar was

an Indian philosopher, author, social revolutionary, poet, composer and linguist1. The

spiritual practice of Ananda Marga is rooted in the intuitional science of Tantra and

Yoga. In this paper, I will present the spiritual philosophy of Ananda Marga on

selected topics in Tantra, Nirguna and Saguna Brahma, Taraka Brahma, Shiva and

Shakti, Jiva and Parama Purusa, Concept of Atman, Brahma Cakra, and

Paincamakara from Shri Shri Anandamurti’s discourses with some comparisons to

other school of thoughts.

Tantra in brief

As noted in the contemporary scholar works, there have been existing controversies

and differentiations on the subject matter of Tantra regarding its history, origination,

definitions, and practices. It is difficult to find a unified interpretation that fits for

various sects under the name of Tantra. In this paper, I am going to present Tantra

from Shri Shri Anandamurti’s point of view specifically.

There is differentiation regarding the history of Tantra as it is presented in the

scholarly work today than that described by Anandamurti from his intuitional

knowledge (one is able to access infinite knowledge of the Cosmos whether worldly

or subtle when one merges his/her mind with the Cosmic mind). I will give a brief

1 Wikipedia, http://en.wikipedia.org/wiki/Ananda_Marga (accessed on April 20, 2011)1

history of Tantra from Anandamurti’s view here.

It is not possible to talk about history of Tantra without Shiva. Shiva came to earth

about 7000 years ago. It was a turbulent era for India. The Aryans started entering

India, bringing the Vedic tradition mixing with the Tantra-oriented culture of the

indigenous people. Tantra is indigenous to India, and existed before Shiva’s time, but

in a scattered form. The Kashmiirii and Gaod"iiya Schools of Tantra existed before

Shiva’s time as classical Tantra. Shiva was the one who gave a systematic form to

Tantra and propounded both the crude and subtle form of practices to bring human

being onto the path of spiritual evolution.2

There are several reasons contributing to lack of Tantric texts in the present age.

Firstly, in ancient times, people did not have knowledge of the alphabet and were not

able to put the teachings into a written form as Vedic texts. Additionally, Tantra

emphasizes practice, and Shiva did not like the teachings to be put in a written form.

Lastly, throughout time, due to lack of proper preceptor- disciple structure, the

teachings gradually got lost3. Both the Vidya and Avidya practices have been forgotten

by people with the passage of time. Anandamurti suggests the spiritual aspirant move

on the path of jinana, karma, and bhakti in the present age4.

Now let us look at the meanings of Tantra from Anandamurti. There are two

meanings given to the word Tantra. According to Anandamurti, the first meaning of

Tantra from scripture is –

Tam jad"yat tarayet yastu sah tantrah parikiirttitah

「Tantra is that which liberates a person from the bondages of staticity.”」

Here, Tam is the acoustic root of staticity. The root verb trae + d"a = tra. Tra means

“that which liberates.” Therefore, the first meaning of Tantra is that which liberates 2 “An introduction to Shiva” in Discourses on Tantra Volume one3 “Tantra and Indo-Aryan Civilization” in Discourses on Tantra Volume one4 “ Vidya and Avidya Tantra” in Discourses on Tantra Volume two

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one from bondages of inertness. Another meaning of Tantra is “the practical science

that leads one to expansion and attains liberation.” The Sanskrit root verb tan means,

“to expand.” Therefore, the definition of Tantra here is a spiritual science that

liberates one from bondages of animalistic tendencies and expands the unit

consciousness into the Cosmic consciousness5.

Furthermore, there are many characteristics that distinguish Tantra from other

spiritual practices. I will present two main points here.

First, the main characteristic of Tantra is that it represents vigor, the fighting spirit.

This is a fight that occurs both internally and externally. There are two aspects to the

fight within a person. The subtle fight is the rising of kulakund"alinii through different

chakras and finally reaches its final destination- Parama Purusa. The crude form of

the fight is shattering the bondages of anger, suspicion, fear, shyness, etc. - to

overcome one’s mental weakness. These two fights must happen simultaneously

within a person for spiritual advancement and growth. The external fight is the

courageous spirit fighting against injustice or evil to establish righteousness and peace

for the welfare of living being without compromise. It is a fight for ideology, and not

fight for the sack of fight. The underlying intention is love, not hatred. It is important

to note that it does not support violence or war here.

Moreover, the second characteristic is the practical essence of Tantra. There are

two main parts within Tantra – nigama and a’gama: Nigama is the theoretical, and

a’gama is the practical. Tantra is based on practice rather than philosophy. According

to Anandamurti, ninety percent of the intuitional science is practical, and only a very

small portion is theoretical in Tantra. Sadhana is the intuitional science that has been

given the most significant role in the practice of Tantra6. The essence of sadhana is a

5 “Tantra and sadhana” in Discourses on Tantra Volume two6 “The Intuitional Science of Tantra” in Tantra Volume two

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ceaseless effort moving towards liberation. Here, Anandamurti gives the meaning of

Tantra is a broad term, “Every sadhana that aims at the attainment of the Supreme,

irrespective of its religious affiliation, is definitely Tantra; for Tantra is not a religion,

Tantra is simply the science of sadhana...7”

In conclusion, Tantra in Ananda Marga is based on practical intuitional science

that helps one to expand on physical, psychic and spiritual level. It believes that the

divinity is within the innermost core of each being. There is a calling, an innate

longing for limitless freedom, bliss, and peace from that core. One can with vigorous

effort shatter all the static bondages with equanimity, and move on the glorious path

of spirituality. The ultimate goal of human being is to awaken the potential within and

unify the small self into the infinite Cosmic consciousness.

Nirguna and Saguna Brahma

Brahma is infinite and It has two different states – Nirguna and Saguna Brahma.

Purusa and Prakrti are present in both states. The differences between Nirguna and

Saguna Brahma are due to the relationship between Purusa and Prakrti.

Saguna Brahma is the stage where Purusa is influenced and qualified by Prakrti.

Prakrti is termed Cosmic principle8, which consists of three gunas, the only

function of which is to qualify Purusa. Prakrti is the qualifying principle and Purusa

is the object being qualified. Thus, Purusa is the material base of the universe. Purusa

is pure consciousness that being qualified into various shapes and forms. A stone

looks inanimate and crude by the qualifying principle of Prakrti. But everything in

this universe is consciousness and nothing is crude. From a relative aspect, in this

7 Shrii Shrii Anandamurti, Discourses on Tantra two8 “The word “Prakrti” is not equivalent to the word “nature” of the English language. As a matter of fact, nature is the property (dharma) of Prakrti. Whatever Prakrti does is commonly known as ‘nature’…Prakrti comprises of three attributes (gunas)…” from Shrii Shrii Anandamurti, Subhasita Samgraha I, 7-8.

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manifested world, the greater influence of Prakrti, the more crude consciousness

appears as the example of inanimate objects, while with lesser influence of Prakrti,

the subtler of the consciousness appeared. This can be seen in the example of a sage

and a stone. The consciousness of a sage is expanded and beyond the bondage of

Prakrti while a stone is bound by the force of guna where tamoguna is most present9.

The creation of universe is the thought-projection (kalpana’) of Saguna Brahma.

Saguna Brahma Itself metamorphosed into every animate or inanimate being in this

universe. Taking an example of a desk, we do not say Brahma exists in the desk since

this means Brahma and desk are two separate entities. Hence, we say, “the desk is

Brahma.” This is a non- dual point of view. The nucleus of the Saguna Brahma is

Purusottama. Purusottama is the witness-ship and the universe is Its objectified

psychic form that bound by Prkrti. The onmkara (a-u-m) is also used to describe

Saguna Brahma. The state of Saguna Brahma is often portrayed symbiotically of

Shakti (Prakrti) dancing on the body of Shiva (Consciousness) where Shiva is just

lying flat witnessing her dance10.

Brahma is infinite. Nirguna Brahma is the Supreme state of Brahma. In Nirguna

Brahma, the Unqualified Cosmic Entity, Purusa is not influenced or qualified by

Prakrti. Prakrti is also present in the nirgun’a state, but Her force is weaker and unable

to bound Purus’a. In this state, Consciousness (Purus’a) is condensed. On the other

hand, wherever consciousness is bound by the three gunas, that consciousness is less

condensed. We find Saguna Brahma, but the rest remains Nirguna Brahma. This can

be understood from the example of Saguna Brahma as an iceberg in the infinite sea of

Nirguna Brahma. Saguna Brahma is within Nirguna Brahma11.

9 Shrii Shrii Anandamurti, “What is this world?” in Ananda Marga Elementary Philosophy10 Shrii Shrii Anandamurti, “Matter and Spirit” in Subhasita Samgraha Part 4, A commentary on Ananda Sutram, p. 2-311 Shrii Shrii Anandamurti, “What is the Cosmic Entity?” in Ananda Marga Elementray Philosophy, A commentary on Ananda Sutram, p.3

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This is important to be noted that Nirguna and Saguna Brahma are not separate. They

are merely two different states of the same entity.

Comparisons:

As described earlier, Samkhya school holds Prakrti as the primary cause of the

creation of the universe. In contrast to this view, Advaita Vedanta of Sankaracarya

holds the view that the one absolute reality is Brahma. Brahma is often described as

infinite, transcendent, impersonal, and omnipotent as the only truth of reality, the

universe is a false illusion from the force of Maya. Brahma is formless and without

attributes as the ultimate pure truth of reality. In contrast to this view, Vaishnavism of

Ramanuja, Madhva and Chaitanya consider God possesses infinite attributes. God is a

personal deity and is often worshiped in the name of Krsna or Visnu. Among many

schools, the distinctions between different states of Brahma have not been clearly

identified and synthesized.

In Ananda Marga philosophy, the one Brahma has two different states – Nirguna

and Saguna are like two sides of a paper. In the non- qualified state of Brahma where

Consciousness is not bound by forces of gunas is called Nirguna Brahma. In the

process of creation where Prakrti plays her localized12 power on the body of Purusa is

the state of Qualified Consciousness – Saguna Brahma. It is also real. These are two

states of same one Brahma. Saguna Brahma is within Nirguna Brahma as the iceberg

in the ocean of bliss. This manifested world is created in the Saguna state by the three

gunas of Prakrti binding Consciousness with the authorization given by Him. This

force of Maya that creates bondages may be difficult to cross, but Prakriti must take

shelter in Purusa. She is the shakti (force) of Purusa. This philosophical thought also

echoes with the line in the Giita.

12 “localized” means that the bondage of Prakrti does not pervade the entire body of Purusa. “It is a “localized” phenomenon; the influence of gunas takes place only in certain parts, so to speak, of the infinite Purusa.” From A commentary on Ananda sutram, p. 21

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VII- 14

Daevii hyesa gunamayii mama maya duratyaya

Marneva ye prapadyante mayametam taranti te.

「This Maya of Mine is of the three principles is almost insurmountable. Only those

who take refuge in Me can overcome this Maya.」

The secret lies in the word “Mine.” For those who surrender and take refuge in

Him can overcome His Maya with His Grace13. When one realizes Brahma, one sees

everything is Brahma, even the so-called illusion is also the play of Brahma.

Taraka Brahma

The term Taraka Brahma is a Tantric concept, as a medium that bridges Saguna

and Nirguna Brahma. Taraka means “liberator,” a liberating Brahma. The meaning of

Taraka Brahma is illustrated in one of the sloka in Ananda Sutram –

Bhava bhavatiitayoh setuh Tarakabrahma

“The bridge between Nirguna Brahma and Saguna Brahma is called Taraka

Brahma.14”

Saguna Brahma is within the scope of Brahma Cakra (creation of the universe) and

the samskara15 is endless. When one’s goal is Purusotama, one merges into Saguna

Brahma and attains the state of Moksa. However, it is not the final state of

emancipation, as one merges in the creation Brahma with infinite actions and

reactions. Nirguna Brahma, on the other hand, is transcendental and formless. It is

beyond manifestation and therefore difficult to attain as it is beyond the realm of

mental apprehension. Taraka Brahma is in the middle that resides in both scope of

13 A commentary on Ananda Sutram, p. 8-914 Ananda Sutram, p.2015 Samskara means reactions in potentiality.

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Saguna and Nirguna Brahma and able to fulfill the functions of both. He is the

liberator that brings unit beings from the saguna state to Nirguna Brahma, from

Moksa to Mukti16.

Ideation on Taraka Brahma is a practice particularly in Tantra that is distinct from

sadhana of Saguna or Nirguna Brahma. At the time when dharma is declined and

adharma is rampant, Parama Purusa, with the help of five fundamental factors

creates Himself in human form. He is the Entity that guides and devotes on the

spiritual path with much love and affection. There is a special mission of His advent –

to launch a ceaseless fight against injustice and evil force and to establish

righteousness and morality in society and. In Tantra philosophy of Ananda Marga, the

advent of Shiva from 7000 years ago and the advent of Krsna from 3500 years ago are

Taraka Brahma in the history17. This reflects the verse in the Bhagavad Gita of the

advent of Krsna –

IV-7

Yada’ yada’ hi dharmasya gla’nirbhavati bha’rata

Abhyuttha’namadharmasya tada’tma’nam’srja’myaham’

「O Bha’rata, at a time when dharma is distorted and adharma is ascendant, I create

myself out of my own fundamental factors.」

In Tantra philosophy of Ananda Marga, the difference between Sambhuti,

Maha’sambhuti, mahapurusas and avata’ra are distinguished. Sambhuti means

“original creation.” Parama Purusa metamorphosed Himself into countless jivas.

These unit beings are Parama Purusa and can be called sambhuti. Maha’sambhuti

means “the Great creation,” “the Great Appearance.” Maha means “great.” Taraka

Brahma creates Himself from the five fundamental factors - solid, liquid, luminous,

16 Commentary on Ananda Sutram, p.73 ; Idea and Ideology, p. 45-4617 From “Taraka Brahma” in Discourses on Tantra volume 1

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aerial and ethereal, into this world18. Taraka Brahma is also called Maha’sambhuti.

The concept of Taraka Brahma is different from that of mahapurusas or avata’ra. In

this manifested world, each being is the manifestation of Parama Purusa, the

expression of consciousness is different in each being depending on their

development of consciousness. Mahapurusas are great elevated souls that have

attained a state of perfection who people pay reverence and devotion onto their Holy

feet. However, mahapurusas are not the same as Taraka Brahma. Taraka Brahma

comes at a specific time with a Great mission19.

IV-8

Paritra’n a’yasa’dhy’na’m’ vina’sha’ya ca dhs’krta’m

Dharma sam’stha’pana’rtha’ya sambhava’mi’ yuge yuge

「I incarnate Myself in this world from age to age for the protection of the virtuous,

the destruction of the wicked and the restoration of dharma.」

Avata’ra means the descendant or incarnation of God on earth. One flaw regarding

this concept is that since every single being in this universe is derived from the

Macrocosm, every object is the manifestation of Purusa. According to Anandamurti,

to designate only a single entity as incarnation of Brahma is illogical and

superstitious. Every being may be termed avata’ra of Brahma in this sense20.

In conclusion, Taraka Brahma is not a figure in philosophy but the creation of

devotional sentiment21.

Shiva and Shakti

Brahma, literally means one who is great. In philosophy, Brahma is the infinite

18 From “Krsna Unparalleled” and “Sambhuti and Mahasambhuti” in Discourses on Tantra volume 119 Discourses on Tantra volume I, p. 10-1420 Shrii Shrii Anandamurit, “Lord Krsna's Unique Approach” in Discourses on the Mahabharata.21 Discourses on Tantra volume I, p. 14

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consciousness, the Supreme Entity that comprises of Purusa or Shiva and Prakrti or

Shakti. Brahma is the collective name of Shiva and Shakti. The first verse of A’nanda

Su’tram represents the basic concept of Ananda Marga philosophy.

1-1. Shivashaktyatmakam Brahma.22

[Brahma is the composite of Shiva and Shakti.]

Brahma is the Supreme Entity. Shiva is Cosmic Consciousness, also termed

Purusa. Shiva means “the witnessing consciousness.” Shakti is the binding force of

Prakrti (Cosmic Operative principle). Shiva and Shakti are like two sides of a coin, as

the quality of whiteness in milk. They may be understood separately from a

philosophical point of view. However, in essence, they are interdependent with each

other and cannot be separated as One Brahma.

Shiva and Shakti may first appear as two. From the practice of sadhana, one brings

Shakti merging into Shiva, and sees only the One Brahma that transcends the duality.

Everything is divine from the eyes of one who has attained the knowledge of Brahma.

1-2. Shaktih Sa Shivasya Shaktih.23

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

Purusa is both the efficient and the material cause of the universe. Prakrti is the

linking force that link between the efficient and material cause. This can be illustrated

from the relationship of a potter and the clay. Purusa is both the efficient cause (the

potter) and material base (the clay) of the universe, the creator and the creation.

Prakrti is the energy that He creates, linking between the efficient and material

cause24.

Purusa is an all-pervading entity. Prakrti is the binding principle that takes

shelter in Purusa. This universe is the thought- projection of Purusa. Purusa is not

22 Shrii Shrii Anandamurti, Ananda Sutram (India: Ananda Marga Pracaraka Samgha) 1.23 Ananda Sutram, p.224 A commentary on Ananda Sutram, p.5,

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able to realize His own existence without being qualified by Prakrti. In the process of

creation, under the permission of Purusa, Prakrti begins to bind in the body of

Purusa. “Prakrti has been posing as the doer with the authority given to Her by

Purusa.25”

In Samskrta, Shiva is symbolized masculine and Shakti as feminine. Brahma is

neuter. The Supreme Brahma is symbolized by two sexes but the Brahma Itself is

beyond any duality that encompasses all as the Supreme Oneness26.

Comparisons:

In Samkhya philosophy, it recognizes the world consisting of two separate entities,

Prakrti and Purusa, and denies the existence of God, as a dualistic point of view. It

also sees Prakrti as the ultimate cause of the material world.

In Ananda Marga philosophy, Purusa and Prakrti are collective name of One

Brahma and cannot be separated. Purusa and Prakrti are one and the same. This is an

absolute monist view that sees the oneness of Brahma. Prakrti is the binding force of

Purusa that binds in the body of Him with His permission. Purusa is the ultimate

chief cause of the manifested world. Underlying the bondage of the manifested world

is pure consciousness, everything is divine in its nature. Prakrti is merely the force of

Purusa through which His Liila is manifested. This manifested world is a relative

reality that exists through change but it is not an illusion27.

Prakrti often has been viewed as the force of Maya that generates ignorance and

creates bondages. However, Prakrti is not the enemy of human being in the path of

liberation. By properly employ the three attributes of Prakrti, one can bring oneself

towards the subtle realm of liberation with the help of sattvaguna of Prakrti and

25 “Prakrti only acts to whatever extent Purusa has authorized or authorized Her to act…” from Ananda Sutram, p.3-426 Avtk. Ananda Mirtra Acarya, A commentary on Ananda Sutram (India: Ananda Marga Pracaraka Samgha, 2002) 4.27 Shrii Shrii Anandamurti, “June- July 1970” in Ananda Vacanamrtam 30

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brings one towards Brahma28.

Jiiva and Parama Purusa

The fundamental difference between Macrocosm and Microcosm is in the

attributional aspects. The attributional aspects can be understood as the aspects that

formed by the three gunas and the samskara formed from past desires. These

attributional aspects are not permanent nature but transitory one. Under the influence

of Prakrti, the attributional Macrocosm is formed, the Microcosm. The only

difference between jiva and Shiva is that jiva is bound by fetters (pa’sha). When the

fetters are removed, jiva becomes Shiva. Sadhana (spiritual practice) is an endeavor to

free oneself from the fetter and moving towards Parama Purusa29

Comparisons:

Dvaita school of Vedanta, founded by Madhvacharya, emphasizes a strict

distinction between Paramaatma (God) and jiivatma. This school of thought holds the

view that God maintains Its Supremacy that jiiva does not merge into Brahma at the

time of liberation.

To consider the final destination of jiiva, we may begin by tracing back the

origination of jiiva. Parama Purusa under the binding principle of Prakrti is

metamorphosed into everything that is apparent in the universe. Although jiiva is

seemingly separate units, it is part of the Infinite and hence there’s the essence of

divinity within. The relationship of jiiva and Shiva is like that of sugar and water that

28 “Brahma causes the emancipation of the living beings with the aid of sattvaguna of Prakrti. Hence, the fact that Prakrti contributes to emancipation is an admitted truth… One can elevate oneself in the mental horizon with the aid of sattvaguna of Prakrti…in the attraction process of Brahma…to find fault with Prakrti without resorting to spiritual practices betrays inactivity and this should not be supported.” From Shrii Shrii Anandamurti, Subhasita Samgraha I, p. 15-178 “Telepathy means to act over a distance that it receives mental waves over a distance… And it is sarvapratisamvedii- everything reflecting, sarva = everything” From A commentary on Ananda Sutram, p.429 Shrii Shrii Anandamurti, “The difference between Macrocosm and Microcosm” in Ananda Vacanamrtam Part 2

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by one’s advances in sadhana, jiiva finally dissolves into the great ocean of blissful

Parama Purusa30.

Concept of Atman

The physical sense of existence is reflected on our mental plate. The activities from

the external world are “telepathized” on the mental plate as an image of a flower

reflects in the mirror. Our mental waves then reflect on the soul plate. All the objects,

thoughts and activities, from crude to subtle, are all reflecting on the soul plate, the

Atman. Therefore, Atman means, “that which is omni-telepathic.” Every existence

depends on the witness-ship of Atman, without it the world cannot exist8

Atman (unit consciousness) is a pure consciousness that does not enact any

activities. It is a witnessing entity that reflects the activities of the mind (manas) as the

image of a flower reflecting on the mirror but Itself remains unaffected.

Atman is also called Citi-Shakti, force of consciousness, that it attracts the mind

towards itself as a piece of iron to the magnet. Atman provides inspiration for the

mind to move inwardly for self-realization and free itself from the influence of

Prakrti. However, the mind loaded with samskara as a rusty iron that the attraction

from Atman is not as strong. Hence, sadhana is an endeavor for the purity of mind to

free itself from the bondages of Prakrti31.

Brahma Cakra

30 A beautiful poem by the mystic poet of Bangal, Ramprasad, illustrates this point: Prasad bale – ya chili bhai tai habi re nidenkale;Yeman jaler vimba jalei uday, jal haye se mishay jale.[Prasad says that you will be the same in the end as you were in the beginning. Just as a water bubble arises from water and the next moment dissolves back into the water, similarly the jiiva comes out of Parama Purusa and ultimately returns to Parama Purusa.] from Shrii Shrii Anandamurti, “Raja Krsna and Dvaetadvaetavada” in Namami Krsnasundaram (Ananda Marga Publication)31 Shrii Shrii Anandamurti, “Some questions and answers on Ananda Marga Philosophy” in Tattvika Praveshika

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There is a theory of creation in Tantra philosophy of Ananda Marga termed Brahma

Cakra. As the moon revolves around the earth and the earth revolves around the sun

in the celestial sphere. Brahma Cakra is the Cosmological system of this universe in

which many jivas are revolving around the nucleus, Purusottama. (Please see

Appendix – Cycle of Evolution illustration)

This Brahma Cakra, the circle, is completed by the process of saincarah (eccentric)

and pratisaincarah (concentric). Saincarah is the extroversive movement that Purusa

(Pure Consciousness) is bond by Prakrti (Cosmic Principle), the gunas gradually

increase its bondage on Consciousness resulted in cruder forms of the universe we see

today. Pratisaincarah is the introversive movement evolving back to the original,

non-qualified state of Purusa where the bondages of Prakrti lessened32.

Here, we will start with the process of saincarah. Before the beginning of

creation, Parama Purus’a is in a nirguna state. This is a state of absolute infinite

peace, para’ sha’nti. The three gunas of Prakrti is in an equilibrium state, dormant and

unmanifested flowing in linear motions and forming polygonal diagrams. These three

forces gradually formed a triangle that constantly transforming themselves into one

another, from sattva into rajah and rajah into tamah, then again tamah into rajah and

rajah into sattva. This stage is pre-evolutional state and purely theoretical in its sense

because it is in a non-qualified state where mental comprehension is not possible.

While the three forces in the triangle lose its equipoise, the first force that emerges out

from the triangle is sattvaguna, because it is the most powerful force out of the three

gunas. The vertex where sattvaguna flows out is called “iccha’biija” or “ka’mabiija,”

seed of desire. With this original desire of Parama Purusa, the whole universe is born

with innumerable desires. This original desire is fulfilled and satisfied through the

32 A commentary on Ananda Sutram, p. 10-1114

creation of the universe33.

When the sattvaguna flows out from the original equilibrium state of the three

gunas, the Cosmic Principle starts to influence Pure Consciousness. The Cosmic

Principle at the stage where it starts to exert its localized power on Consciousness is

called Maya’. Under the influence of the sentient force, the Pure Consciousness

transforms into “Mahatattva” or “Mahat,” the sense of “I exist” is created34.” The

sentient force gradually wanes and the mutative force became dominant. A part of the

Cosmic Mahat transforms into Ahamtattva under the influence of rajoguna.

Ahamtattva is the sense of ego or doership – “I do,” “I act.” Gradually rajoguna

wanes and tamoguna became dominant, the Cosmic citta is created. The Cosmic citta

is the “done I” that a portion of Cosmic Mind becomes objectified so that the Cosmic

Mind is able to perceive an objectified portion of Itself – Mahat and Aham with the

citta as the object and think “I have done this.”35

The Cosmic Mind that is formed by Mahatattva, Ahamtattva and citta is called

“Bhu’ma’ma’na” (Macrocosmic Mind) or “Brahmama’na” (Mind of Brahma). This

may refer to the “Supermind” from Shrii Aurobindo, “The Supermind is the link with

Saccida’nanda and the world… it is conscious reality throwing itself into mutable

forms…36”

From the Cosmic Mind of citta, the gunas continue to exert their influence on

33 The question comes of what was this desire and why did Parama Purusa create this world? “The devotee… defends God thus…My Lord was utterly alone before the creation. A man becomes mad if he is alone for a long time in a big vacant house. God was restless before creation. He could neither love nor feel angry within anyone. So creation was a compulsion. He has created all these forms by multiplying Himself…If we who are His own forms feel a little restlessness in His creation, we are blessed, for we are saving our Lord from the restlessness of utter loneliness” from Shrii Shrii Anandamurti, Baba’s Grace (Ananda Marga Publications: Los Altos Hills, 1973) p. 14Commentary on Ananda Sutram by Avtk. Ananda Mitra, p. 18-21, Tantra Volume 1 by Shrii Shrii Anandamurti, p. 16-19, 20-2134 “This is the first and most subtle layer of the Cosmic Mind. Purus’a is sleeping and when Prakrti wakes Him up His first thought is “I exist” from A commentary on Ananda Sutram, p. 2235 Shrii Shrii Anandmurti, “Saincara and Pranah” in Idea and Ideology (Ananda Marga Publication), A commentary on Ananda Sutram, p. 22-2336 A commentary on Ananda Sutram, p. 23

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Purusa. The five fundamental factors are gradually formed one by another – from

A’ka’shatattva (ethereal factor), Va’yutattva (aerial factor), Tejastattva (luminous

factor), Apatattva (liquid factor) to last Ks’ititattva (solid factor). This is the end

process of Saincara. The process of Saincara is influenced by Avidyamaya of Prakrti.

This is an extroversive process moving away from the nucleus under the influence of

the gunas and by the increase bondage of gunas results in cruder and cruder form of

manifestation. The transcendental Consciousness metamorphosed into numerous jivas

from nirguna state to saguna state37.

Then, it begins the process of pratisaincara. Pratisaincara is the introversive phase

moving towards Purusottama from crude to subtle. When the process of Saincara has

gotten to the crudest form, the solid factor, further crudification of Purusa is not

possible. The gunas of Prakrti also has exhausted at this stage. The process of

pratisaincara starts. Pratisaincara is the evolution from matter to mind, from mind to

consciousness. The attraction to the end goal of the process is from the Supreme

nucleus, the pure Consciousness of infinite peace and bliss. This is a returning home

path back to the original state of every being. It also reflects the concept of Zen

Buddhism that returning to the Original face38, the pace where all life begins and ends.

This is a movement towards decreasing desires resulting in moksa or mukti in contrast

to the process of saincarah that the desire of Parama Purusa for creation was

satisfied. This path of sa’dhana’ as nivrtii ma’rga, decreasing of desires, by constantly

ideating on Brahma by seeing everything is divine, transforming crude desires to

37 Ananda Sutram p. 6-7, A commentary on Ananda Sutram, p. 22-2638 Here is a poem that illustrate the indescribable essence of Original Face from Mumon - “You cannot describe it or draw it,You cannot praise it enough or perceive it.No place can be found in whichTo put the Original Face;It will not disappear evenWhen the universe is destroyed.”Wikipedia, ”Original face” from http://en.wikipedia.org/wiki/Original_face (accessed on April, 18, 2011)

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subtle longing for Thee, gradually develop the mentality of vaera’gya (non-

attachement) through the practice of Jnana, Karma and Bhkti. It is important to note

that pratisaincarah is not a complete negation of saincarah, since a complete

negation will cancel each other and the existence of both will be destroyed.

This circle of creation, Brahma Cakra, begins by the beginningless, infinite Parama

Purusa and back to where it all started, the ever-lasting bliss.

Paincamakara

There are different degrees of subtle and crude propensities in human. As humans

evolved from animal, the degree of animal propensities (crude desires) exists in

humans as well, such as the instincts of eating, sleeping, fear and procreation. There is

nothing wrong with these innate instincts. For those with strong desire towards

physical enjoyment, it is difficult to just give up these propensities. It is also

unhealthy to suppress these desires by force.

According to Anandamurti, the idea behind the crude Paincamakara is to carry

out sadhana in the process of physical enjoyment while exercising limits on them. For

instance, a meat-eater will limit the quantity of meat intake as part of sadhana. By

practicing sadhana while limiting the indulgence on the physical enjoyments, one

gradually develops mental power to overcome and gain control over those animal

instincts39.

Paincamakara usually refers to as the “five ma sounds” – madya (wine), mamsa

(meat), matsya (fish), mudra (parched grains), and maethuna (sexual intercourse).

There are crude and subtle ways of practicing paincamakara. The crude aspect is the

best known, but often misunderstood or criticized. On the other hand, the subtle way

39 “In this way people can gradually establish the superiority of their minds over objects of enjoyment. The practice of this pravrttimulaka [extroversial] Paincamakara will gradually take them to the nivrtti path.” from “Tantra and sadhana” in Discourses on Tantra II

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is often not known. Both crude and subtle ways of practicing paincamakara have their

underlying value and significance and neither should be disregarded. In Ananda

Marga Tantra practice, Shrii Shrii Anandamurti gave a new interpretation on

paincamakara from yoga marga (path of Yoga) perspective.

Madya sadhana

The crude meaning of madya is wine. From the practice of sadhana, a sadhaka

immerses oneself in the intoxication of divine bliss resulting from the secretion of

sudha (hormone) from Brahmarandhra (pineal gland). This hormone is also called

somarasa or somadhara because it is partially controlled by moon (soma). Madya as a

metaphor is used to describe the nectar of this divine joy from the practice of

sadhana.

A poem from the Tantric mystic Ramprasad beautifully illustrated this point.

Surapan karine ami sudha khai jaya Kalii bale;

Man-matale matal kare mad-matale matal bale.

「I drink no ordinary wine,

but Wine of Everlasting Bliss,

As I repeat my Mother Kali's name;

It so intoxicates my mind that people take me to be drunk!40」

Therefore, the subtle interpretation of Madya sadhana means the intoxicated

hormones from pineal gland that makes a sadhaka drift in bliss41.

40 From Poetry Chaikhana http://www.poetry-chaikhana.com/R/Ramprasad/Idrinknoordi.htm (accessed on April 8, 2011)41 There is another poem by a Tantric yogi, Yaduktam Parama Brahma nirvikaram nirainjanam;Tasmin pramadanajinanam tanmadyam parikiirttitam.「Intense love for Nirvikara Nirainjana Parama Brahma leads to the annihilation of thought, intellect

and ego, and appears as an intoxication which may be termed a madya sadhana.”」from “Tantra and sadhana” in Discourses on Tantra volume II

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Mamsa sadhana

The crude meaning of mamsa is meat. In the subtle aspect, Ma means “tongue,”

mamsa means “speech.” Hence, the subtle meaning of mamsa sadhana means control

over one’s speech. Another interpretation of mamsa sadhana is to surrender one’s

total actions whether good or bad completely to the Divine42.

Matsya sadhana

The crude meaning of matsya is fish. The subtle interpretation of fish represents

breath. A sadhaka controls the breath and concentrates their mind on the ajina cakra.

This can be understood from this Sanskrit verse –

Gaunga Yamunayormadhye matsyao dvao caratah sada;

Tao matsyao bhaksayet yastu sah bhavenmatsyasadhakah.

“One who eats the two fish that swim, one through the Ganges (representing the id"a

nad"ii) and the other through the Yamuna (the piungala nad"ii) – that is, one who takes

the breath flows of the left nostril and the right nostril to the trikut "i (concentration

point of the ajina cakra) and suspends them there by purna kumbhaka (holding the

inhalation) or shunya kumbhaka (holding the exhalation) – is a matsya sadhaka.43”

Mudra sadhana

The crude use of mudra sadhana uses a certain type of parched grains. The subtle

meaning of mudra sadhana means keeping good company for spiritual advancement.

This can be understood from this shloka –

Atsaungena bhavenmuktirasatsaungesu bandhanam;

Asatsaungamudranam sa mudra parikiirttita.

“Bad company leads to bondage; good company leads to liberation. Having 42 Vam mamsanotihi yatkarma tanmamsa parikiirttitam;

Na ca kayaprati vantu yogibhimasimucyate.“One who surrenders all one’s actions, good, bad, righteous, sinful, wicked – even the attainment of prolonged penance – to Me, is called mamsa.” From “Tantra and sadhana” in Discourses on Tantra volume II43 Discourses on Tantra volume II, p. 50

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understood this supreme truth, one should avoid bad company. This shunning of bad

company is called mudra sadhana.44”

Maethuna sadhana

The crude meaning of maethuna sadhana is sexual intercourse. This practice has

been adversely criticized. The aim behind the crude usage of this practice is to

develop self- restrain over sexual instinct in a natural way. The practice of Tantra is

not to escape or suppress the animal instincts in human but utilize practices to

transform and getting control over them. The subtle meaning of maethuna sadhana is

the raising of kulakund"alinii to bring jiva union with Paramashiva at the sahasrara

cakra.

Conclusion

I will end this paper with a short description from Anandamurti on the mystery

underlying the creation of the universe – “The soul comes from the unqualified

Brahma, gets involved in the qualified Brahma, and gets attached to the body when it

becomes lost in Brahma45”. The Cosmos is embedded in the mysterious play of Thee

beyond the normal realm of understanding. Intuitional science is the endeavor to

awaken the divinity within each being and evolves toward expansion of

consciousness. The universe is ever changing and moving across time, space and

objects. One day it will come that humanity will begin to realize this hiding secret of

mystery.

44 Discourses on Tantra volume two, p. 5045 Devashish Donald Acosta, Anandamurti- The Jamalpur Years, Puerto Rico: InnerWorld Publications, 2010

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