Thursday, August 29, 2024

A01740 - Shri Shri Anandamurti (Prabhat Ranjan Sarkar), Founder of Ananda Marga -- The Path of Bliss

  Anandamurti, Shri Shri

"You are never alone or hopeless.  The force that guides the stars guides you, too."  (05/27/2023)

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Prabhat Ranjan Sarkar[1] (21 May 1921 – 21 October 1990), also known by his spiritual name Shrii Shrii Ánandamúrti (Ánanda Múrti="Bliss Embodiment"), and known as Bábá ("Father") to his disciples, was a spiritual guru, philosopher,[2] social reformer, linguist, author and composer of 5,018 songs mostly in the Bengali language.[3][4] He founded Ananda Marga (the Path of Bliss) in 1955 as a spiritual and social organisation that continues to offer instruction in meditation and yoga.[4][5][6] and runs numerous social service and disaster relief projects throughout the world.

Sarkar developed his system of spiritual practice as a synthesis of Vedic and Tantric philosophies.[7] He denounced religious dogmas, casteism, materialism and capitalism, considering all of these as impediments to social harmony, progress and spiritual growth. He described the universe as a manifestation of consciousness coming under the bondage of its own nature, resulting in creation. His spiritual and social philosophies embraced diversity as the law of nature; a result of Singular Consciousness expressing itself in numerous forms. Sarkar advocated for the welfare of humans and the planet through his socio-economic philosophy of PROUT, which is rooted in the idea of Neohumanism, a worldview based on inter-connectedness of all beings.

Biography

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Sarkar was born during the full moon of the Indian month of Vaeshakh (Buddha Purnima), on 21 May 1921 (at 6:07 in the morning) to Lakshmi Narayan Sarkar, a homoeopathic doctor and Abharani Devi in the small town of Jamalpur, Bihar.[8] His family hailed from Bamunpara (Brahmanpara), Burdwan District in West Bengal.[4]

In 1939, Sarkar left Jamalpur for Kolkata to attend Vidyasagar College of the University of Calcutta. Sarkar had to quit his studies to support his family after the death of his father; from 1944 until the early 1950s, Sarkar worked as an accountant at the Indian railways headquarters in Jamalpur, Bihar. He taught the techniques of Yoga and Tantra meditation to a select number of his colleagues and gradually more people were drawn to the spiritual practices he taught.[4]

In 1955, Sarkar founded Ananda Marga (the Path of Bliss), a socio-spiritual movement with a two-part mission that Sarkar stated as "self-realization and service to all" with a spiritual practice that synthesized Vedic and Tantric philosophies. Sarkar's ideas are collected in the series of books called "Subháśita Samgraha", which form part of the philosophical scriptures of Ananda Marga ideology.[4]

During the latter part of his life, his main residence was in Lake Gardens in Kolkata, West Bengal. He also spent much time, especially early on, in the all-round development community he founded based on his PROUT theory at Anandanagar. Ananda Marga opened regional offices in various countries, including the US in 1969; by 1973, he bad established approximately 100 local centres teaching yogic and social philosophies, with several thousand members, some living communally in the ashrams.[9][10]

In 1971, Sarkar was imprisoned in India for the alleged murder of Ananda Marga members. On 1 April, after recovering his health, Sarkar began fasting in support of a demand for an inquest into his poisoning. That demand was never met. So he continued his fast for the next five years, four months, and two days, until 2 August 1978 when he was released from jail after having been acquitted of all charges.[4]

In 1979, Sarkar took two world tours to meet disciples in various countries around the world, including Switzerland, Germany, France, Scandinavia, the Middle East, Philippines, Thailand, Taiwan, Jamaica and Venezuela. He was barred from entering the US by the State Department, so instead he met his American disciples in Jamaica in 1979.[11] Just before he died on 21 October 1990 from a heart attack, he founded Ananda Marga Gurukula on 7 September 1990, an educational network to preserve and develop his legacy through research, teaching and service.

Spiritual philosophy

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"Critical of profit-motivated capitalism, hedonistic materialism, and religious dogma, Prabhat Ranjan Sarkar developed a Spiritual or Neo-Humanism bringing in spiritual, economic, social scientific, ecological, and moral themes to create a long term view of human progress; progress is the evolution of consciousness and movement directed toward the well-being of everyone. Basing his philosophy on love and respect for all things and the central human ideals of freedom, equality, and justice, Sarkar proposed that the physical, mental, and spiritual realms of humanity all need to be addressed in a vision of the future. A new social order – a "moral society" – is needed for the future, emphasizing cooperation over competition, collective welfare over profit, and transcendent ideals over self-interest. And finally, as a common theme that runs through many works, the idea of the New (or Second) Enlightenment, reflecting an ethical, psychological, and social transformation in humanity, has been proposed as a hopeful and preferable futurist vision for the world."

—Thomas Lombardo on Sarkar's philosophy.[12]

Sarkar's teachings on spiritual philosophy are a synthesis of Vedic and Tantric philosophies. He considered himself to be "an incorrigible optimist" in his thinking.[citation needed]

Cosmology

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Sarkar described the universe as a result of macropsychic conation – the entire universe exists within the cosmic mind, which itself is the first expression of consciousness coming under the bondage of its own nature. He described the cosmological flow as being from limitless consciousness to limited consciousness and back to limitless consciousness, attained by meditation.[4]

Realms of the mind

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According to Sarkar's philosophy the individual mind is composed of five layers called Kosas:

  1. Kamamaya Kosa ("layer of desire") or "Crude Mind": is the layer that controls the body. It operates on instinct or passion. This layer is sometimes conscious and sometimes subconscious.
  2. Manomaya Kosa ("layer of thinking") or "Subtle Mind": is the layer of thought and memory. This Kosa gives experience of pleasure and pain and is developed naturally through physical clash, and in Ananda Marga sadhana by pranayama with cosmic ideation.
  3. Atimanasa Kosa or "Supramental Mind": is the intuitive layer. This Kosa gives the capacity of intuitive dreams, clairvoyance, telepathy and creative insight. It is developed naturally through psychic clash, and in Ananda Marga sadhana by methods of pratyahara (withdrawal) such as shuddhis and Guru Puja.
  4. Vijinanamaya Kosa ("layer of the special knowledge") or "Subliminal Mind": is the layer of conscience or discrimination (viveka) and vaeragya (non-attachment). This Kosa is developed naturally through psychic clash, and its development is accelerated by the process of dharana.
  5. Hiranyamaya Kosa ("golden level") or "Subtle Causal Mind": is the subtlest layer. Here the awareness of mind is very close to the direct experience of "Supreme Consciousness". Here there is only the separation of a thin veil of ignorance. This Kosa is developed naturally through the attraction for the Great, and dhyana accelerates this process for sadhakas (spiritual aspirants).[4]

Biopsychology

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Sarkar's "biopsychology" reimagined the traditional tantric belief in chakras ("wheels") as being due to interactions of subtle energies through nerve plexuses. He believed this connected the endocrine glands of the neuroendocrine system with a psychic part of the body. The philosophy of Ananda Marga considers the human body as composed of the same five fundamental factors as the rest of the universe as explained in Brahmachakra. Every factor is said to be distributed throughout the body, but governed by a chakra, substations of the mind which control their own assigned areas. The biopsychology of Ananda Marga expands the concept of the seven basic chakras and in general, mainly considers:[13]

  1. The Muladhara Chakra: at the tip of the spine (controls the solid factor).
  2. The Svadhisthana Chakra: at the level of the genitals (controls the liquid factor and is associated with the reproductive glands).
  3. The Manipura Chakra: at the level of the navel (controls the luminous factor and is associated with Pancreas).
  4. The Anahata Chakra: at the center of the chest (controls the aerial factor and is associated with Thymus).
  5. The Vishuddha Chakra: at the throat (controls the ethereal factor and is associated with the Thyroid gland).
  6. The Ajina Chakra: between the eyebrows (associated with the Pituitary gland).
  7. The Sahasrara Chakra: at the crown of the head (associated with the Pineal gland). Mind's propensities (vrttis) associated with each Chakra affect the glands and the hormones secreted from those glands (hence the emotions, physical behaviour and functioning of the various body systems). But the glands and the hormones they secrete may also affect the mind in a chain of feedback.

Microvita

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"Microvita" is plural for "Microvitum" and literally means "possessing or with micro-life". He believed that microvita are smaller and subtler than physical atoms and subatomic particles, and in the psychic realm contribute to "pure consciousness".[14] Sarkar claimed that they would be recognised by conventional science. Sarkar gave the intuitional theory of Microvita in 1986.[15]

Sadhana

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A central point in Sarkar's philosophy is the concept of Sadhana. He described Sadhana as a practice for "the transformation of fearful love into fearless love". For Sarkar, Sandhana was concretized by the practice of meditation. He recommended to his disciples the daily practice of individual meditation and the weekly practice of collective meditation. These weekly meetings of his disciples, called Dharma Chakras, are preceded by the collective singing of a few Prabhat Samgiita (or "Songs of the New Dawn", composed by P. R. Sarkar himself) followed by Baba Nam Kevalam kiirtan, then the mantra called Samgacchadvam. The mantra Nityam Shuddham marks the end of the collective meditation, then the spiritual gathering will end with the Guru Puja mantra.[4]

Social and political philosophy

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Law of Social Cycle

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The concept of Varna describes four main socio-psychological types, whereby human psychological and physical endowment and social motivations are expressed: the Vipra (intellectual), Kshatriya (warrior), Vaishya (acquisitor) and Shudra (labourer). Varna, in Sarkar's perspective, however is more than just a psychological trait but rather an archetype, approximately to Michel Foucault's notion of epistemes, which are broader frameworks of knowledge defining what is true and real.[16] Sarkar clarified that Varna is not the same as Hindu idea of "caste". He was an ardent advocate of building a casteless society, in which everyone gets equal opportunities to fulfil their highest human potential based on their physical, psychological and spiritual strengths. To materialize this, Sarkar propounded Prout.

Sarkar's "Law of Social Cycle" applies these traits in a theory of historical evolution, where ages rise and fall in terms of ruling elites representing one of the above-mentioned traits. This "law" possibly connects to the earlier cyclical historical ideas of Sri Aurobindo, with a focus on the psychology of human development, as well as Ibn Khaldun, among other macrohistorians ideas about cycles. However, along with a cyclical dimension—the rise and fall of ages—Sarkar's theory exhibits a correspondent linear dimension, in that economic and technological "progress" are considered critical in terms of meeting the changing material conditions of life. Ultimately, for Sarkar, true progress has to prioritise development in the spiritual dimension.[citation needed]

Spirituality for Sarkar is defined as the individual realising the "true self". In addition to yogic meditational practices and purity of thought and deed, Sarkar attached great importance to selfless social service as a means of liberation. Sarkar considered it necessary for the social arrangements to support the inner development of human beings and rejected both capitalism and communism as appropriate social structures for humanity to move forward to the golden age of a balanced way of life sustaining all-round progress. A serious problem with capitalism was according to Sarkar the concentration of wealth in a few hands and stoppages in the rolling of money which he considered root causes of recessions, even depressions. A spiritual way of life, however, would in no way be divorced from creating structures that help meet the basic, though ever changing, needs—food, housing, clothing, health and education.[citation needed]

Sarkar developed both Ánanda Márga and the Progressive Utilization Theory as practical means to encourage harmony and co-operation to help society escape this proposed cycle. Sarkar argues that once the social cycle is understood and sadvipras evolved, then the periods of exploitation can be largely reduced, if not eliminated. With leadership that is representative of all aspects of the varnas—that is, the leader engaged in service, who is courageous, who uses the intellect for the benefits of others, and who has innovative/entrepreneurial skills—the cycle can become an upward spiral.[17] Sarkar's concept of karma samnyasa refers to the principle that a yogi becomes a person with all-round development and a balanced mind, that he called a sadvipra; and that this is accomplished by someone who remains fixed on the "supreme" consciousness through transformative personal practices and engaging in the politics of social liberation as a form of service work.[18]

PROUT: Progressive Utilisation Theory

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Main article: PROUT

By 1959, Sarkar had developed the socio-economic Progressive Utilization Theory (Prout).[19] In 1961, the theory was formally outlined in his book Ananda Sutram, published under his spiritual name Shrii Shrii Ánandamúrti.[20] In 1968, Sarkar founded the organisation "Proutist Block of India" (PBI), to further the ideals of his theory through political and social action.[21] The PBI was soon superseded by "Proutist Universal" (PU), which primarily consists of five federations (students, intellectuals, farmers, labour, and youth).[when?]

A Prout economy is cooperative and decentralised. Its focus is collective welfare rather than to profit, without neglecting individuals and their merits. "Progressive utilization" refers to the optimising the use of natural, industrial and human resources on a sustainable basis for the entire ecosystem. The theory claims to overcome the limitations of both capitalism and communism. It is inline with Sarkar's social theory of the Law of Social Cycle. The theory aims to encompass the whole of individual and collective existence for all beings, including physical, educational, social, political, mental, cultural and spiritual.[22][23]

Neohumanism

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Ananda Marga in Bucharest, Romania

In 1982, Sarkar extended his writings on the subject of human society with the introduction of his new theory of Neohumanism.[24] If humanism tends to contemplate only humans in a human-centric view, Neohumanism, according to Sarkar's theory, is instead the elevation of humanism to universalism. Sarkar said "When the underlying spirit of humanism is extended to everything, animate and inanimate, in this universe – I have designated this as "Neohumanism". This Neohumanism will elevate humanism to universalism, the cult of love for all created beings of this universe."[24] Neohumanism is said to prefer existential value over utility value for all living beings.

Sarkar's Neohumanism places great emphasis on rationality and encourages what he calls a "protospiritual mentality," a process of continually recognising each object with which we come in contact, externally or internally, as a manifestation of the Supreme Consciousness (Brahma). According to Sarkar, rationality helps to give rise to devotion, which he consider to be the "highest and most valuable treasure of humanity".[24] In Sarkar's view, Neohumanism leads to the liberation of human intellect from the constraints of imposed dogma and the principle of selfish pleasure|dogma]] and psychic complexes helping to bridge the gap between the inner and outer worlds.[23][25]

Culture

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In his series of discourses Talks on Prout, given in Ranchi in July 1961,[26] Sarkar makes a distinction between the terms "culture" and "customs". According to Sarkar "culture... is the collective name for different expressions of life..." but "...all of society has the same culture. There are local variations in the mode or state of cultural expression, but the expression is universal... These local variations are called customs... Thus local modes of expression bearing local or group specialities are customs, but the expression itself is culture. Therefore it is a mistake to readjust boundaries on the basis of language and culture. Indian culture and the culture of the world are one and the same."[27]

The philosophy of Sarkar reinterprets the general concept of culture by inserting it into a new universalistic outlook. As described by Antonello Maggipinto:

If the term "culture" is usually referred to the original meaning of this word (i.e. from the Greek "paidéia" to the Latin "humanitas", that is to human beings capable of distinguishably mastering the arts, rhetoric, and philosophy), then Sarkar offers a new point of view, with a large universalistic explanation: "the culture of the whole human race is one, but marked by different local manifestations [...] it is the same, but varying in expression." (Sarkar, P.R., 1987)[28]

Works

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Although Sarkar spent only seventeen years of his life working full-time for his organisations (1966–1971 and 1978–1990), he left behind a vast legacy, including over 250 books written on a wide variety of topics. Many of this books are compilations or collections of speeches given by him during spiritual or social meetings. He is primarily known as the spiritual teacher behind Ananda Marga, but Sarkar wrote over 1500 pages on his socio-politico-economic Progressive Utilization Theory (PROUT), with several thousand more pages dedicated to linguistics and the study of languages; Sarkar's writings on linguistics included, among other works, Shabda Cayanika ("A Collection of Words"), an unfinished, twenty-six volume dictated encyclopaedia on the Bengali language.[29][self-published source?] Beyond this, he wrote books on sociology, agriculture, history, literature, education, medicine, cosmology, and philosophy, also notably founding the philosophy of Neohumanism in 1982[23][4] and the Theory of Microvita in 1986.[15] In his Theory of Microvita, Sarkar "believed that the atoms and the subatomic particles throughout the boundless universe are imbued with life."[30]

Music

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In 1982 Sarkar started composing songs. In eight years, until the date of his death, He completed the composition of 5018 songs in multiple languages.[31] His collection of songs is called Prabhat Samgiita ("Songs of the New Dawn").[32]

See also

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References

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  1. ^ Ánanda Márga spelling: Prabhát Rainjan Sarkár.
  2. ^ "महान दार्शनिक प्रभात रंजन सरकार काे किया याद". Dainik Bhaskar (in Hindi). 26 August 2019. Retrieved 12 August 2020.
  3. ^ Chatterjee, Gita. Bengal's Swadeshi Samgit. Published in Banerjee, Jayasri (ed.), The Music of Bengal. Baroda: Indian Musicological Society, 1987.
  4. ^ Jump up to:a b c d e f g h i j Pandey, Ruchi. "Sarkar, you can not be forgotten. The life and work of Prabhat Ranjan Sarkar". Barnes & Noble. Retrieved 3 July 2020.
  5. ^ Inayatullah 2002.
  6. ^ Jones & Ryan 2007, pp. 34–35.
  7. ^ Ishwaran 1999, p. 9.
  8. ^ Acosta 2010, p. 1.
  9. ^ Ng 1995, p. 669.
  10. ^ Miller 1999, p. 108.
  11. ^ MacDougall 1983, p. 446.
  12. ^ Lombardo 2011, p. 125-6.
  13. ^ Dalal 2011, p. 21.
  14. ^ Dalal 2011, p. 325.
  15. ^ Jump up to:a b SK. "Microvita: A Compelling Concept to Know Corona – APN News". Retrieved 17 July 2020.
  16. ^ Galtung & Inayatullah 1997.
  17. ^ Inayatullah 1988, p. 54-65.
  18. ^ Hatley 1999, p. 139-151.
  19. ^ Craig 1998.
  20. ^ Irving, Terry; Cahill, Rowan J. (2010). "The Conspiracy Against Ananda Marga". Radical Sydney: Places, Portraits and Unruly Episodes. Sydney: University of New South Wales Press. p. 316. ISBN 9781742230931. Retrieved 19 January 2013.
  21. ^ Fukui 1985, p. 357.
  22. ^ "প্রাউট-বিষয়ে অআকখ – নূহ আইনুল ইসলাম (আলিফ) (প্রতিবেদন) - Bangarashtra". www.bangarashtra.net. Retrieved 21 July 2020.
  23. ^ Jump up to:a b c "neohumanism". Applied Sentience. 31 May 2016. Retrieved 2 July 2020.
  24. ^ Jump up to:a b c Sarkar 1982.
  25. ^ "Ananda Marga's Tantric Neo-Humanism". Oxford Reference. Retrieved 21 July 2020.
  26. ^ Sarkar, Prabhat Ranjan. Talks on Prout (also in Prout in a Nutshell Part 15). Ananda Marga Publications. Archived from the original on 2 September 2013. Retrieved 2 September 2013.
  27. ^ Sarkar 1968.
  28. ^ Maggipinto 2000.
  29. ^ Ānandamūrti 1996, p. 9.
  30. ^ The Quarterly Review of Historical Studies. Institute of Historical Studies. 1998. p. 101. Retrieved 6 November 2012.
  31. ^ Ghista 2006, p. 174.
  32. ^ "The Hindu : Friday Review Delhi / Music : Songs of dawn". 24 June 2009. Archived from the original on 24 June 2009. Retrieved 14 September 2022.

Bibliography

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Ānanda Mārga (lit. 'The Path of Bliss', also spelled Anand Marg and Ananda Marg), or officially Ānanda Mārga Pracāraka Saṃgha (organization for the propagation of the path of bliss), is a world-wide socio-spiritual organisation founded in Jamalpur, Munger, Bihar, India, in 1955 by Prabhat Ranjan Sarkar, known as Shrii Shrii Anandamurti. It is also the name of the philosophy and life-style propounded by Sarkar, described as a practical means of personal development and the transformation of society. It is established in more than 180 countries across the world.[1][2] Its motto is Ātmamokśārthaṃ jagaddhitāya ca (Self-Realisation and Service to the Universe).

Tantra yoga, as interpreted by Sarkar, serves as the foundation of Ananda Marga. According to his teachings, Tantra means liberation from darkness through the expansion of mind. Meditation is the main spiritual practice of this tantric tradition, which assists the practitioner to overcome weaknesses and imperfections. The path to liberation in Ananda Marga is free of religious dogmas, superstitions, artificial social barriers and ritualism. Ananda Marga recognizes spirituality and liberation as the birth right of every individual irrespective of one's race, caste, creed, nationality, gender, socio-economic status or belief system.

The basis of Ananda Marga practice is covered by a set of rules called the 'Sixteen Points' that guide the practitioner on both spiritual and social aspects. It consist of yoga asanas, mudras, bandhas, pranayama, self-massage and two specific dances, kaos'ikii and tandava. Lacto-vegetarian diet and fasting are also included as a fundamental part of yogic practice. The goal of Ananda Marga is "self-realization and the welfare of all".

Founding

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Prabhat Ranjan Sarkar, known as Sri Sri Anandamurti, founded the Ananda Marga on 1 January 1955 in the state of Bihar, India.[3][4][5] Its stated aims are "liberation of self and service to humanity".[6].[4]

Disciplines, teachings and practice

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Acarya Shraddhananda Avadhuta (1919–2008), the second Purodha Pramukha after the demise of Prabhat Ranjan Sarkar
This is not an official logo of Ananda Marga Pracaraka Samgha, but it has been used for that purpose, starting in Australia. The graphic depicts a lotus greeting the full moon. It is inspired by a reference in P. R. Sarkar's short story, "The Golden Lotus of the Blue Sea".

Prabhat Ranjan Sarkar developed a discipline of Tantra yoga and meditation.[4] Tantra yoga, as interpreted by him, is the practical philosophy which serves as foundation of Ananda Marga.[3] According to Sarkar's teachings Tantra means liberation from darkness. Meditation is the main spiritual practice of this tradition, and through it the practitioner struggles to overcome weaknesses and imperfections. The basis of Ananda Marga practice is covered by a set of rules called the 'Sixteen Points' that guide the practitioner on both spiritual and social aspects.[3] Sarkar expounded these principles in his 1961 Ānanda Sūtram, in Sanskrit.

Meditation, Lalita Marmika dance and kirtan

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In the Tantric tradition of Ananda Marga, the spiritual aspirant or sadhaka practices sadhana. This signifies the effort through which a person becomes completely realized. In Tantra the spiritual master, the guru, plays a special role, guiding students on the spiritual path. The aspirant learns meditation from a qualified acarya. An acarya is most commonly a monk or nun, but in the Ananda Marga tradition there are also "family acaryas". In the initiation the aspirant makes a commitment to practice meditation and to live in harmony with the universal balance, and is then taught the technique itself. The aspirant is then required to keep the individual lessons personal. In addition, he also taught Kapalika meditation to many sanyásins. His system of yoga can be termed as Rájadhirája Yoga, Tantra Yoga, or simply Ánanda Márga Yoga. The basic Ananda Marga meditation system is called Sahaja Yoga. The system consists of six meditation techniques or lessons taught one by one, on a personal basis. The six lessons are: 1)Iishvara Pranidhana (Personal mantra and Ishta Cakra), 2) Guru Mantra (Personal Guru Mantra), 3) Tattva Dharana (Concentration on Cakras' Tattvas), 4) Sadharana Pranayama (Basic Pranayama. A special breathing technique), 5) Cakra Shodhana (Purification of Cakras. A special type of Dharana), 6) Guru Dhyana (Special type of ideation for Dhyana). A set of higher meditation lessons is taught to advanced practitioners committed to dedicate more time for spiritual practices and universal service.

According to the Ananda Marga system, the Lalita Marmika dance is performed particularly during the collective meditation. It was supposedly invented by Parvati, the wife of the god Shiva. This yogic dance with swaying movements, combined with a kirtan (the chanting of the universal mantra), is regarded as useful in freeing the mind and preparing it for meditation. Ananda Marga members are recommended to practice collective meditation at least once a week. These meetings, Dharma Chakras (held weekly in the Dhyan Mandir), are preceded by the singing of Prabhat Samgiita ("Songs of the New Dawn" composed by Sarkar) followed by the spiritual dance of Lalita Marmika. Before meditation the Samgacchadvamⓘ mantra is chanted. At the end of meditation the Nityam Shuddhamⓘ and the Guru Pujaⓘ mantras are recited. Baba Nam Kevalam is a universal kirtan mantra given by Sarkar.[7]

Vegetarian diet, yogic asanas, physical exercises and yogic treatments

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Sarvangasana

The basic practices of Ananda Marga are yoga asanas, mudras, bandhas, pranayama, self-massage and two specific dances, kaos'ikii and tandava. These are accompanied by Lacto-vegetarian diet and fasting.

  • Diet and fasting: Lacto-vegetarian diet avoids meat, fish, eggs and some substances which are said to have a negative effect on the mind, particularly if "mucus-producing". On specific monthly dates called Ekadashi (Sanskrit: একাদশী, ekādaśī, the eleventh day after the full moon),[note 1] the regular practice of Upavasa (yoga fasting) is recommended to improve health and strengthen the mind.
  • Yoga asanas, mudras and bandhas: comprises 42 asanas[note 2] chosen by Sarkar. The asanas are to be performed at least once a day. 15 Yoga mudras and bandhas are included.[note 3]
  • Yogic treatments: in 1957 Sarkar published in Bengali Yaogika Cikitsa o Dravyaguna, translated into English and published in 1983, with revisions under the title Yogic Treatments and Natural Remedies. In this handbook, he described yogic treatments using asanas and mudras with claims about natural and traditional remedies for about forty diseases.[note 4]
  • Kaoshikii: the 'dance for mental expansion', was defined by Sarkar a 'physico-psycho-spiritual dance,' performed by all, and consists of 18 mudras aligning with 6 physical postures, each associated with a specific idea[note 5] while strengthening body and mind and making them flexible.
  • Tandava or Tāṇḍava: is a vigorous dance.[note 6] This dance is only performed by male followers. The dance is performed to imbue the practitioner's mind with courage and honour, dispelling all sorts of complexes and fear, even fear of death itself.[note 7][8]

Spiritual and social philosophy

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The philosophy of Ananda Marga is a synthetic outlook, recognizing a theistic singularity or 'Supreme Consciousness',[9] which is claimed to be both transcendental and manifested in all. To this end Ananda Marga suggests what it claims is a practical, rational, and systematic way of life for the balanced development of all human potentialities: physical, psychic and spiritual. This incorporate practices from hygiene, diet, and yoga postures, to a technique of meditation based on moral rules directed to inner fulfillment. It recognizes that a balance is needed between the spiritual and mundane aspects of existence, and that neither one should be neglected at the expense of the other. Hence, the goal of Ananda Marga is "self-realization and the welfare of all".

Spiritual philosophy

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Photo (Italy July 1978) of an international group of Ananda Marga followers singing a Kirtan on the occasion of Sarkar's presumed liberation
Kaoshiki dance

The spiritual philosophy of Ananda Marga recognizes that the universe is the creation of the mental thought waves of the 'Supreme consciousness'. The following is a brief list of the essential elements of Ananda Marga spiritual philosophy:

  • Atma or Soul and Paramatma or the Cosmic Consciousness: the Consciousness (Purusa) is reflected in the unit objects forming the "unit consciousness" or atma. Particularly the reflection of the soul on the mind is called jiivatma and in that case the "reflector-soul" is called Paramatma (Supreme Soul).[note 8]
Yama-Niyama
Yama (Restraint)
Ahim'sa' (Benignity)Thinking, speaking, and acting without inflicting pain or harm on another
Satya (Benevolence)Thinking and speaking with goodwill
Asteya
(Honesty)		Not taking or keeping what belongs to others
Brahmacarya (Ideation)Constant mental association with the Supreme
Aparigraha (Frugality)Non-indulgence in superfluous amenities
Niyama (Regulation)
Shaoca (Cleanliness)Physical and mental purity, both internal and external
Santos'a (Contentment)Maintaining a state of mental ease
Tapah
(Sacrifice)		Acceptance of sufferings to reach the spiritual goal
Sva'dhya'ya (Contemplation)Clear understanding of any spiritual subject
Iishvara Pran'idha'na (Dedication)Adopting the Cosmic Controller as the only ideal of life and moving with ever-accelerating speed toward that Desideratum
Intent is primary, but both intent and action should conform if possible.
  • Realms of the Mind: according to Ananda Marga philosophy the human mind is composed of five layers called Kosas:[note 9] 1)Kamamaya Kosa ("desire layer") or "Crude Mind": is the crudest layer, purified through adherence to the yogic code of morality, Yama-Niyama.[note 10] 2)Manomaya Kosa ("layer of thinking") or "Subtle Mind": is the layer of thought and memory.[note 11] 3)Atimanasa Kosa or "Supramental Mind": is the intuitive layer.[note 12] 4)Vijinanamaya Kosa ("layer of the special knowledge") or "Subliminal Mind": is the layer of conscience or discrimination (viveka) and vaeragya (non-attachment).[note 13] 5)Hiranyamaya Kosa ("golden level") or "Subtle Causal Mind": is the subtlest layer. Here the awareness of mind is very close to the direct experience of "Supreme Consciousness".[note 14]
  • Microvita theory: Microvita means "micro-life". The concept was introduced in 1986 through a series of lectures by Sarkar. According to this notion, microvita are entities which come within the realms both of physicality and of psychic expression. They are imagined as smaller and subtler than physical atoms and subatomic particles. So far as physicality is concerned, the position of these microvita is just between ectoplasm and electron, but they are neither ectoplasm nor electron.[10] The author predicted that they would be recognized by conventional science when it is developed much further.

Social philosophy

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The social outlook of Ananda Marga asserts that human beings are an expression of the Supreme Being, the welfare of the individual is linked with the welfare of the collective,[4] each relying on the other for its existence and dynamism. According to this philosophy everyone has the right to equal opportunities of life and development and as such there should be no discrimination on the basis of superficial barriers such as race, nationality and religion. Ananda Marga advocates a state if live,[4] a world of justice, security and peace for all.[11] The social philosophy covers neohumanism, education, culture, and the organisation's own Progressive utilization theory (PROUT).[3][4] The philosophy reinterprets the general concept of culture by inserting it into a new universalistic outlook. As described by Antonello Maggipinto, "Sarkar offers a new point of view, with a large universalistic explanation: 'the culture of the whole human race is one, but marked by different local manifestations ... it is the same, but varying in expression.'"[12][13] In 1968, Sarkar founded the organization "Proutist Block of India" to further the ideals of his theory through political and social action.[14]

Tantra in Ananda Marga

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Shrii Shrii Anandamurti on tantrics and tantric cult

A person who, irrespective of caste, creed or religion, aspires for spiritual expansion or does something concrete, is a Tantric. Tantra in itself is neither a religion nor an 'ism'. Tantra is a fundamental spiritual science. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult. Where there is no spiritual practice, where people pray to God for the fulfilment of narrow worldly desires, where people's only slogan is "Give us this and give us that" – only there do we find that Tantra is discouraged. So only those who do not understand Tantra, or even after understanding Tantra do not want to do any spiritual practice, oppose the cult of Tantra.

Sarkar's "Tantra and its Effect on Society", 1959.[15]

Sarkar weaves continuity with the ancient philosophy of Tantra, infusing new insights in human psychology, social theory and in each individuals' roles as spiritual and "socio-economic-cultural-political" beings. Ananda Marga Tantra is claimed to have a broad metaphysical base which allows for ways of knowing, feeling and processing which go beyond intellectuality or limited rationality. Priorities are given to the spiritual development, as Sarkar notes, "spiritual life controls all other arenas of human life."[16] Ananda Marga Tantra is claimed to be a principle which if practiced will lead to the desired objective. The essence of Tantra is to awaken the latent spiritual force in the human personality and unify oneself with the Cosmic Consciousness.[17]

Guru and disciple

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According to tantric tradition a proper preceptor and a proper disciple are both essential for success on the path of Tantra. P.R. Sarkar clearly explains[18] that, disciples are of three categories: 1) disciples that acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from him they forget all his/her teachings, 2) disciples that learn many things from the preceptor with great hardship, but do not take proper care to preserve those instructions. They lose their hard-earned knowledge out of negligence, 3) disciples that carefully preserve deep in their minds and hearts whatever they have learned from their preceptor by wisely putting those teachings into practice. This is the best category of disciples.

Confrontations

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During the 1960s, the organisation expanded rapidly in India, sending Acharyas as missionaries to other continents. Ananda Marga's popularity in India put it in direct confrontation with the Communist Party in West Bengal. In 1967, Ananda Marga headquarters came under attack by locals who were allegedly incited by Communist leaders.[19] Criticism of corruption in the Indian government by acharyas of Ananda Marga also put it in confrontation with Prime Minister Indira Gandhi.[4]

Sarkar's incarceration

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In 1971, Sarkar was imprisoned in India for the alleged murder of five former Ananda Marga members, on what were later proved false charges.[4] The Ananda Marga organisation was banned and a number its leaders arrested.[4] In February 1973, Sarkar was poisoned in prison, allegedly by the jail doctor on orders from the higher echelons of government. On 1 April, after recovering his health, Sarkar began fasting in support of a demand for an investigation into his poisoning. That demand was never met. So he continued his fast for the next five years, four months, and two days, until 2 August 1978 when he was released from jail after having been proved innocent of all charges.[20]

Bijon Setu massacre

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Main article: Bijon Setu massacre

The Bijon Setu massacre (Bengali: বিজন সেতু হত্যাকাণ্ড) was the killing and burning of 16 sadhus and a sadhvi of Ananda Marga, at Bijon Setu, West Bengal, India, on 30 April 1982. Although the attacks were carried out in broad daylight, no arrests were ever made. After repeated calls for a formal judicial investigation, a single-member judicial commission was set up in 2012 to investigate the killings.

See also

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References

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Footnotes

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  1. ^ Ananda Marga acharyas practice fasting in two additional days per month called Purnima and Amavasya.
  2. ^ The following are the Ananda Marga asanasas listed from P. R. Sarkar in "Ananda Marga Caryacarya part 3": Sarvanungasana, Matsyamudra, Matsyasana, Matsyendrasana, Virasana, Cakrasana, Naokasana (or Dhanurasana), Utkata Pascimottanasana, Parvatasana (or Halasana), Shivasana, Vajrasana, Siddhasana, Baddha Padmasana, Kukkutasana, Gomukhasana, Mayurasana, Kurmakasana, Sahaja Utkatasana, Shalabhasana, Bhujaungasana, Shashaungasana, Bhastrikasana, Janusirsasana, Ardhashivasana, Ardhakurmakasana (or Dirgha Pranama), Yogasana (or Yogamudra), Tuladandasana, Ustrasana, Utkata Kurmakasana, Jatila Utkatasana, Utkata Vajrasana, Padahastasana, Shivasana, Padmasana, Karmasana, Jinanasana, Bhavasana, Granthimuktasana, Garudasana, Dvisamakonasana, Tejasana, Mandukasana.
  3. ^ Mudras and bandhas are listed in "Ananda Marga Caryacarya part 3": Uddayana Mudra, Bandhatraya Yoga (Mahamudra, Mahabandha, Mahaveda), Parthivii Mudra, Ambhasii Mudra, Agneyii Mudra, Vayavii Mudra, Akashii Mudra, Manasii Mudra, Agnisara Mudra, Kakacaincu Mudra, Trimunda Mudra, Ashvinii Mudra, Vajrolii Mudra.
  4. ^ In the preface the author warns the reader not to risk practising asanas and mudras without the guidance of an experienced yoga teacher.
  5. ^ The spiritual ideation is carried along with the dance in order to establish a subtle link with the divine.
  6. ^ Associated with Shiva in his cosmic dancer image of Nataraja.
  7. ^ Thus the dance also has an associated ideation. The dancer starts off with the two arms outstretched, the left arm with an open palm, and the right arm with a clenched fist. The dancer imagines holding a human skull in the left hand, symbolizing death, and a knife in the right, symbolizing the fight for life; or the actual objects may be used. The dance starts with a jump, landing with bent knees. Another jump follows, and the dance continues in a jumping manner, lifting one leg then the other continuously. Tribuneindia.com story Archived 29 March 2010 at the Wayback Machine
  8. ^ Visaya purusavabhashah jiivatma: "The reflection of Consciousness – Purusa – in the unit object is known as jiivatma – "unit soul" – (Ananda Sutram, Chapter 2, Sutra 8 (2–8) in Avadhūtika Ānanda Mitra Ācāryā, 1981).
  9. ^ The last three deeper layers are collectively called "Causal Mind". "Causal" signifies that these layers are in the most direct contact with the "Causal Consciousness" from which the mind has evolved and within which it exists.
  10. ^ This Kosa controls the various autonomic activities of the body and the expression of the mental propensities, known as vrtti.
  11. ^ This Kosa gives experience of pleasure and pain. It is developed naturally through physical clash, and in Ananda Marga sadhana by pranayama with cosmic ideation.
  12. ^ This Kosa gives the capacity of intuitive dreams, clairvoyance, telepathy and creative insight. It is developed naturally through psychic clash, and in Ananda Marga sadhana by methods of pratyahara (withdrawal) such as shuddhis and Guru Puja.
  13. ^ This Kosa is developed naturally through psychic clash, and its development is accelerated by the process of dharana.
  14. ^ Here there is only the separation of a thin veil of ignorance. This Kosa is developed naturally through the attraction for the Great, and dhyana accelerates this process for spiritual aspirant).

Citations

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  1. ^ "Ananda Marga". Archived from the original on 10 April 2019. Retrieved 17 January 2022.
  2. ^ "Ananda Marga - Banglapedia". en.banglapedia.org. Archived from the original on 3 July 2022. Retrieved 19 April 2022.
  3. ^ Jump up to:a b c d Jones & Ryan 2007a, pp. 30–31.
  4. ^ Jump up to:a b c d e f g h i Jones & Ryan 2007b, pp. 34–35.
  5. ^ Inayatullah 2002.
  6. ^ Dharmavedananda 1999, p. 13 to 23.
  7. ^ "What is Baba Nam Kevalam? – Definition from Yogapedia". Yogapedia.com. Archived from the original on 12 August 2020. Retrieved 18 April 2020.[better source needed]
  8. ^ "Religion and Law Consortium: A Research Forum for Legal Developments on International Law and Religion or Belief Topics". Religlaw.org. Archived from the original on 15 March 2009. Retrieved 18 March 2011.
  9. ^ See: Shrii Shrii Ánandamúrti, 1954, pp. 15, 68.
  10. ^ Dalal 2011, p. 325.
  11. ^ "Ananda Marga Social Philosophy". Archived from the original on 13 August 2006. Retrieved 21 April 2012.
  12. ^ Maggipinto 2000.
  13. ^ Craig, Edward, ed. (1998). Routledge Encyclopedia of Philosophy: Sociology of knowledge to Zaroastrianism. Routledge (Taylor & Francis). ISBN 0-415-16916-X.
  14. ^ Fukui 1985, p. 357.
  15. ^ Anandamurti 1959.
  16. ^ "Bussey, Marcus. Homo Tantricus: Tantra as an Episteme for Future Generations". Archived from the original on 5 January 2010. Retrieved 25 January 2010.
  17. ^ Coyle, G. 1985 [page needed]
  18. ^ See: Shrii Shrii Anandamurti, 1982 and 1994.
  19. ^ Crovetto 2011, p. 254.
  20. ^ "My interpretation of violence can co-exist with Ahimsa: Anandmurti". India Today. 26 February 2015 [August 15, 1978]. Archived from the original on 9 March 2021. Retrieved 14 December 2020.

Secondary sources

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Primary sources

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INDIAN SECT STIRS A BITTER DISPUTE

By Bernard Weinraub Special to The New York Thaw

INDIAN SECT STIRS A BITTER DISPUTE
Credit...The New York Times Archives
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PATNA, India, Oct. 13—On a muddy road on the fringe of this city, men in orange robes and turbans sit in a deserted headquarters and nervously discuss “the path of bliss.”

To these avadhoots, or disciples of the Anand Marg Society, the path is blocked by the Indian Government's “persecution, harassment and diabolical attacks.” To the Governmet, however, the controversial yoga society, which has gained popularity in Europe and in the United States, is a violent, potentially dangerous cult whose spiritual dogma masks fascist political ambitions.

The group's founder and spiritual leader, P. R. Sarkar, a former railroad clerk, is in a local prison awaiting trial on a charge of having murdered six defectors from the cult two years ago. The Anand Marg (Path of Bliss) has conducted an international campaign charging that Mr. Sarkar, called Anand, Murthi (Incarnation of Joy), is being tortured, starved and drugged by police officials. The Government denies the allegations.

High‐Powered Publicity

What makes the Anand Marg more than just another isolated sect seeking spiritual guidance through a combination of yoga, prayer and mysticism is its strength, its high‐powered publicity machine, its political potential and its appeal to the middle glass, including policeMen and low‐level Government officials. The murder charges, however, and allegations by former members of sadism and homosexuality have thwarted the growth of the sect in India.

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At the headquarters in Patna, capital of the state of Bihar In eastern India, where the sect was founded in 1955, a senior Anand Marg official estimated that the group had 2.5 million mem bers in 37 countries, including 10,000 in the United States. The official, who gave his name as Acharya Raghunath, estimated that nearly two million Indians were members, a figure that is probably excessive.

“We have grown because we have a scientific and spiritual philosophy,” he said. “Society is passing through a psychological and social crisis. Chaos is everywhere. We believe that this can be done away with by creating a class of spiritually elevated Cite that can serve humanity without discrimination to class, caste, sex or nationality.”

The sect official blamed the Government's “repression” of the Anand Marg on the “Marxist lobby” in New Delhi. “This lobby feels we are a vital enemy because we want a spiritual regeneration in India,” he said.

The Anand Marg feels that the government is seeking to crush he movement because of its “revolutionary ideas.” The movement claims to reject capitalism and communism and, according to Mr. Raghunath, “stands for socio‐economic security, psychic regeneration and physical elevation.” This is achieved through activist work, some of it political.

Although the Anand Marg is many, things to many people, an element of confusion hovers over the sect because in the United States and other countries its major work has been in hospitals, drug‐rehabilitation centers, prisons, schools and aid to the poor.

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In India, however, the, secretive group—which claims to have 2,000 branches around the country—has fused social welfare with Hindu revivalist spiritualism. Its folowers adhere to yogic meditation and are said to engage in a variety of rites, including worship of human skulls.

Wife Leaves Leader

Mrs. Una Sarkar, the wife of the group's imprisoned founder, announced last year that she was leaving her husband because it was “impossible for me to be a silent spectator of inhuman, brutal and senseless happenings.

Several dis??usioned defectors said that the group practiced “ritualistic homosexuality” and that some Anand Marg officials had convinced male disciples “of their girlhood in previous lives.”

Violence is a recurrent theme in the Anand Marg's activities in India. Six months ago, after a monk was immolated in New Delhi, the police arrested two Anand Marg monks and charged them with murder. The group said it was a self‐immolation in protest against the jailing of Mr. Sarkar, or Anand Murthi.

Although opponents assert that the Anand Marg is steeped in violence and rejects democracy, the organization has lured civil servants, middle‐class doctors and lawyers and many unemployed youths who seek a spiritual base for their frustration and angers.

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The group, which publishes a stream of newspapers and magazines, is well‐financed. Critics say that it has been receiving money from the Central Intelligence Agency, a common allegation in India. The group indicates that it does receive donations from abroad and that followers must donate at least 2 per cent of their income each month.

“Our life is austere, we are poor and many of us contribute what we have,” said, Acharya Raghunath, a former teacher. “We have grown into a powerful movement in a short time. We will grow more powerful.”


 

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