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 Anandamurtis 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 Anandamurtis 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

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

history of Tantra from Anandamurtis 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 Shivas time, but in a scattered form. The Kashmiirii and Gaodiiya Schools of Tantra existed before Shivas 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 jadyat 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 + da = tra. Tra means that which liberates. Therefore, the first meaning of Tantra is that which liberates
2 3

An introduction to Shiva in Discourses on Tantra Volume one Tantra and Indo-Aryan Civilization in Discourses on Tantra Volume one 4 Vidya and Avidya Tantra in Discourses on Tantra Volume two 2

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 kulakundalinii 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 ones 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 agama: Nigama is the theoretical, and agama 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
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Tantra and sadhana in Discourses on Tantra Volume two The Intuitional Science of Tantra in Tantra Volume two 3

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
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Shrii Shrii Anandamurti, Discourses on Tantra two 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 naturePrakrti comprises of three attributes (gunas) from Shrii Shrii Anandamurti, Subhasita Samgraha I, 7-8. 4

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 nirguna state, but Her force is weaker and unable to bound Purusa. In this state, Consciousness (Purusa) 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.
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Shrii Shrii Anandamurti, What is this world? in Ananda Marga Elementary Philosophy Shrii Shrii Anandamurti, Matter and Spirit in Subhasita Samgraha Part 4, A commentary on Ananda Sutram, p. 2-3 11 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.
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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 6

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 ones 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 Saguna and Nirguna Brahma and able to fulfill the functions of both. He is the
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A commentary on Ananda Sutram, p. 8-9 Ananda Sutram, p.20 15 Samskara means reactions in potentiality. 7

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 glanirbhavati bharata Abhyutthanamadharmasya tadatmanamsrjamyaham O Bharata, 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, Mahasambhuti, mahapurusas and avatara are distinguished. Sambhuti means original creation. Parama Purusa metamorphosed Himself into countless jivas. These unit beings are Parama Purusa and can be called sambhuti. Mahasambhuti means the Great creation, the Great Appearance. Maha means great. Taraka Brahma creates Himself from the five fundamental factors - solid, liquid, luminous, aerial and ethereal, into this world18. Taraka Brahma is also called Mahasambhuti.
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Commentary on Ananda Sutram, p.73 ; Idea and Ideology, p. 45-46 From Taraka Brahma in Discourses on Tantra volume 1 18 From Krsna Unparalleled and Sambhuti and Mahasambhuti in Discourses on Tantra volume 1 8

The concept of Taraka Brahma is different from that of mahapurusas or avatara. 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 Paritran ayasadhynam vinashaya ca dhskrtam Dharma samsthapanarthaya sambhavami 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. Avatara 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 avatara 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 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 Ananda
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Discourses on Tantra volume I, p. 10-14 Shrii Shrii Anandamurit, Lord Krsna's Unique Approach in Discourses on the Mahabharata. 21 Discourses on Tantra volume I, p. 14 9

Sutram 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 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
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Shrii Shrii Anandamurti, Ananda Sutram (India: Ananda Marga Pracaraka Samgha) 1. Ananda Sutram, p.2 24 A commentary on Ananda Sutram, p.5, 10

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 brings one towards Brahma28.
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Prakrti only acts to whatever extent Purusa has authorized or authorized Her to act from Ananda Sutram, p.3-4 26 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 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 Prakrtiin the attraction process of Brahmato find fault 11

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 (pasha). 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 theres the essence of divinity within. The relationship of jiiva and Shiva is like that of sugar and water that by ones advances in sadhana, jiiva finally dissolves into the great ocean of blissful Parama Purusa30.
with Prakrti without resorting to spiritual practices betrays inactivity and this should not be supported. From Shrii Shrii Anandamurti, Subhasita Samgraha I, p. 15-17 8 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.4 29 Shrii Shrii Anandamurti, The difference between Macrocosm and Microcosm in Ananda Vacanamrtam Part 2 30 A beautiful poem by the mystic poet of Bangal, Ramprasad, illustrates this point: 12

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 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
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 13

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 Purusa is in a nirguna state. This is a state of absolute infinite peace, para shanti. 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 icchabiija or kamabiija, 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 creation of the universe33.
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A commentary on Ananda Sutram, p. 10-11 The question comes of what was this desire and why did Parama Purusa create this world? The devotee defends God thusMy 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 HimselfIf 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, Babas Grace (Ananda Marga Publications: Los Altos Hills, 1973) p. 14 14

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 Bhumamana (Macrocosmic Mind) or Brahmamana (Mind of Brahma). This may refer to the Supermind from Shrii Aurobindo, The Supermind is the link with Saccidananda and the world it is conscious reality throwing itself into mutable forms36 From the Cosmic Mind of citta, the gunas continue to exert their influence on Purusa. The five fundamental factors are gradually formed one by another from Akashatattva (ethereal factor), Vayutattva (aerial factor), Tejastattva (luminous factor), Apatattva (liquid factor) to last Ksititattva (solid factor). This is the end process of Saincara. The process of Saincara is influenced by Avidyamaya of Prakrti.
Commentary on Ananda Sutram by Avtk. Ananda Mitra, p. 18-21, Tantra Volume 1 by Shrii Shrii Anandamurti, p. 16-19, 20-21 34 This is the first and most subtle layer of the Cosmic Mind. Purusa is sleeping and when Prakrti wakes Him up His first thought is I exist from A commentary on Ananda Sutram, p. 22 35 Shrii Shrii Anandmurti, Saincara and Pranah in Idea and Ideology (Ananda Marga Publication), A commentary on Ananda Sutram, p. 22-23 36 A commentary on Ananda Sutram, p. 23 15

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 sadhana as nivrtii marga, decreasing of desires, by constantly ideating on Brahma by seeing everything is divine, transforming crude desires to subtle longing for Thee, gradually develop the mentality of vaeragya (nonattachement) 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.
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Ananda Sutram p. 6-7, A commentary on Ananda Sutram, p. 22-26 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 which To put the Original Face; It will not disappear even When the universe is destroyed. Wikipedia, Original face from http://en.wikipedia.org/wiki/Original_face (accessed on April, 18, 2011) 16

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 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.
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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 17

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. 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 ones speech. Another interpretation of mamsa sadhana is to surrender ones total actions whether good or bad completely to the Divine42.
From Poetry Chaikhana http://www.poetrychaikhana.com/R/Ramprasad/Idrinknoordi.htm (accessed on April 8, 2011)
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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 42 Vam mamsanotihi yatkarma tanmamsa parikiirttitam; Na ca kayaprati vantu yogibhimasimucyate. 18

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 ida nadii) and the other through the Yamuna (the piungala nadii) that is, one who takes the breath flows of the left nostril and the right nostril to the trikuti (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 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
One who surrenders all ones 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 II 43 Discourses on Tantra volume II, p. 50 44 Discourses on Tantra volume two, p. 50 19

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 kulakundalinii 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.

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Devashish Donald Acosta, Anandamurti- The Jamalpur Years, Puerto Rico: InnerWorld Publications, 2010 20