Ananda Sutram Powerpoint

7/28/2019 Ananda Sutram Powerpoint

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Ananda Sutramof

Shrii Shrii AnandamurtiPowerPoint by Acarya Shubhacetanananda AvadhutaCopyright 2013


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Chapter 1: BRAHMA CHAKRA:THE CYCLE OF CREATION

1-1. Shiva shaktyatmakam Brahma.

[Brahma is the composite of Shiva and Shakti.]

1-2. Shaktih Sa' Shivasya Shaktih.

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

1-3. Tayoh siddhih saincare prati saincare ca

[Purus'a and Prakrti find their fulfilment in saincara

(extroversial movement) and pratisaincara (introversialmovement.]


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1-4. Parama shivah Purus'ottamah vishvasyakendram

[Supreme Consciousness at the nucleus of the universe isknown as Paramashiva orPurus'ottama.]

1-5. Pravrti mukhii saincarah gun'a dha'ra'ya'm

[Saincara (in the Cosmic Cycle) is the gradual extroversialmovement under the increasing influence of the gun'as(binding principles).]


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1-6. Nivrtti mukhii prati saincarah gun'a'vaks'a yen'a

[Pratisaincara (in the Cosmic Cycle) is the gradualintroversial movement under the waning influenceof the gun'as.]

1-7. Drk Purus'ah darshanam' Shaktishca

[Purus'a is the substantiator, the ultimate witness (the actional faculty of Prakrti is the act ofwitnessing (and that which is witnessed).]


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1-8. Gun'a bandha nena gun'a'bhi vyaktih

[As the gun'as increase their bondage,they express

themselves fully in the emergence of the fundamentalfactors.]

1-9. Gun'a' dhikye jad'a sphot'a h bhu'tasa'mya' bha'va't

[Due to excessive pressure of the gun'as, proper balanceamong the bhu'tas (five fundamental factors) is lost andjad'asphot'a (explosion of matter) occurs.]


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1-10. Gun'a prabha' vena bhu'tasaunghars'a'd balam

[Due to the increasing influence of the gun'as, clashoccurs among the fundamental factors and bala(energy) is produced.]

1-11. Deha kendri ka'n'i parin'a'ma

bhu'ta'n'i bala'ni pra'n'a'h

[The resultant interial force forming the nucleuswithin the physical structure and maintaining itssolidarity, is called pra'n'a'h (vital energy).


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1-12. Tiivra saunghar s'en'a na cu'rn'iibhu'ta'ni jad'a'ni citta'n'u ma'nasa dha'tuh va'.

[Due to excessive clash, some crude matter ispulverized, and citta'n'u( ectoplasmic particles), ormind-stuff, is evolved.]

1-13. Vyas't'I dehe citta'n'u samava' yena

citta bodhah [Through the combination of ectoplasmic particles

in the unit structure, the feeling of citta (objectivemind) evolves.]


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1-14. Citta't gun'a' vaks'a ye rajogun'apra'balye aham

[As the influence of the gun'as wanes and rajogun'abecomes dominant, the aham (sense of doer-ship)evolves out of the citta.]

1-15. Su'ks'ma'bhi mukhinii gati rudayeaham' tattva'n mahat

[With further movement towards the subtle, themahat evolves out of the aham'tattva.]


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1-16. Citta'd aham' pra'balye buddhih

[When the aham is greater than the citta, the buddhi

(intellect) evolves.]

1-17. Aham' tattvat mahad pra' balyebodhih

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


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1-18. Mahad aham' varjite anagrasarejiivadehe lata'gulme kevalam' cittam.

[In undeveloped living organisms, creepers andshrubs where aham and mahat have not yetevolved, there is only citta.]

1-19. Mahad varjite anagrasare jiivadehe

lata'gulme citta yukta' ham [In undeveloped organisms, creepers and

shrubs where mahat has not yet evolved, there isaham as well as citta.]


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1-20. Pra' grasare jiive lata' gulme ma'nus'emahad aham' citta' ni

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

1-21. Bhu'ma' vya'pte Mahati aham' citta yorpran'a' she sagun'a' sthitih

Savi kalpa sama' dhih va'.

[When the aham and the citta merge into theMacrocosmic Mahat, the merger is called sagun'a'sthitior savikalpa sama'dhi.]


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1-22. A'tmani mahad pran'a' she nirgun'a'sthi tih nirvi kalpa sama'dhih va'

[When the mahat merges into the A'tman, it iscalled nirgun'a'sthiti (state of objectlessness) ornirvikalpa sama'dhi (the trance of indeterminateabsorption, or total suspension, of the mind)].

-23. Tasya sthitih ama'nasi kes'u

[This state (of nirvikalpa sama'dhi) is beyond themind.]


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1-24. Abha' vottara' nanda pratyaya' lambaniirvrttih tasya pra ma'n'am

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

1-25. Bha'vah bha'va' tiita yoh setuhTa'ra ka brahma

[The bridge between Nirgun'a Brahma and Sagun'aBrahma is called Ta'raka (Liberating) Brahma.]


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Chapter 2: DHARMA AND THE

NATURE OF THE UNIVERSE

2-1. Anuku'la veda niiyam' sukham

[A congenial mental feeling is called

happiness.]

2-2. Sukha'nu raktih parama' jaevii vrttih.

[The attachment to happiness is the primary vrtti

(propensity) of living beings.] 2-3. Sukham anantam a'nandam

[Infinite happiness is a'nanda (bliss).]

Ch 2 DHARMA AND THE


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Chapter 2: DHARMA AND THENATURE OF THE UNIVERSE

2-4. A'nandam' Brahma itya'huh

[This a'nanda is called Brahma.]

2-5. Tasminn upalabdhe parama' trs'n'a' nivrttih

[That (Brahma) having been attained, all thirst is

permanently quenched.]

2-6. Br hades'an'a' pran'idha' nam' ca dharmah

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

Ch t 2 DHARMA AND THE


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2-7. Tas ma'd dharmah sada' ka' ryah

[Therefore dharma should always be practised.]

2-8. Vi s'aye purus'a'va bha'sah jii va'tma'

[The reflection of Purus'a in a unit object is calledthe jiiva'tma' (unit soul).]

2-9. A'tmani satta' sam' sthi tih

[Every entity is embedded finally in the A'tman.]

t


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apter :NATURE OF THE UNIVERSE

2-10. Otah protah yoga' bhya'm' sam'yuktah Puru s'o tta mah

[Purus'ottama is linked to each entity individuallyand to all entities collectively.]

2-11. Ma'nasa' tiite ana vastha' ya'm'jagad biijam

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



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2-12. Sa gun'a't srs't'I rut pattih.

[The creation originates from Sagun'a Brahma.]

2-13. Purus'a dehe jagada' bha'sah

[The universe takes form within the Cognitive Body.]

2-14. Brahma Satyam' jagadapi satym a'peks'i kam

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



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2-15. Purus'ah akarta' phala sa'ks'ii bhu'tahbha'va Kendra sthi tah gun'a yant ra' ka shca

[Purus'a does no action (directly), but is the witnessingentity of actions and reactions; located at the nucleus ofSagun'a Brahma, He is the controller of the gun'as.]

2-16. Akar trii vis'a ya sam'yukta' Buddhih

Ma ha dva'

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



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2-17. Aham' karta' pra tya ks'a pha la bhokta'

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

2-18. Karma pha lam' cittam

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

2-19. Vikrta citta sya pu'rva' vastha' pra'ptirphala bhogah

[The process through which the distorted citta regains itsoriginal state is the enjoyment or suffering of the resultsof actions.]

apter


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apter :NATURE OF THE UNIVERSE

2-20. Na sva rgo na ra sa' ta lah

[There is neither heaven nor hell.]

2-21. Bhu'ma' citte sain cara dha' ra' ya'm'jad'a' bha' sah.

[In the flow of saincara, matter takes form in the

Cosmic citta.]



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2-22. Bhu'ta laks'a n'a't makam' bhu'taba'hi t am' bhu' ta saun gha rs'a span da nam'tan ma' ram.

[Tanma'tras (microscopic fractions of bhu'tas, orfundamental factors) represent the bhu'tas, arecarried by the bhu'tas, and are created by vibrations

from the clash within the bhu'tas.]

Chapter 2 DHARMA AND THE


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2-23. Bhu' tam' tan ma' tre n'a pari cii ya te

Tanma'tras (microscopic fractions of bhu'tas, or fundamental

factors) represent the bhu'tas, are carried by the bhu'tas, andare created by vibrations from the clash within the bhu'tas.]

2-24. Dva' rah na'd'ii rasah pii t'ha' tma ka' niin dri ya'n'i

[The indriyas (organs) are the composite of: the gateways ofthe organs, the nerves, the nerve fluid, andthe appropriative piit'has (seats) of the organs(in thebrain).]

Chapter 3: MIND AND


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Chapter 3: MIND ANDSADHANA

3-1. Painca kos'a't mika' jae vii satta' kada liipus'pa vat

[The indriyas (organs) are the composite of: thegateways of the organs, the nerves, the nerve fluid,and the appropriative piit'has (seats) of the organs(in the brain).]

3-2. Sapta loka'tma kam' Brah ma ma nah.

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

Ch t 3 MIND AND


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3-3. Ka' ra n'a mana si diirgha nidra' ma ran'am.

[Long sleep in the causal mind is death.

3-4. Mano vikrtih vipa'ka' peks'ita' sam'ska'rah

[A distortion of the mind-stuff waiting forexpression

(i.e., a reaction in potentiality) is known as asam'ska'ra.]

Chapter 3: MIND AND


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3-5. Vi dehii ma'nase na kartr tvam' na sukha'ni na duh kha' ni

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

3-6. Abhi bha' va na't citta' n'u srs't'a preta darsha nam

[The sight of ghosts is created by the citta'n'u (mind-stuff in concentrated thought.]

Chapter 3: MIND AND


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3-7. Hi taes'a n'a' pres'I to' pa var gah

[The requital of an action is guided by the (divine)

longing for welfare.] 3-8. Mu ktya' ka'un ks'a ya' sad guru pra' ptih

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

3-9. Brah mae va guru rekah na' pa rah

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

Chapter 3: MIND AND


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3-10. Va' dha' sa' yus'a ma'na' sha ktihse vyam' stha' pa yati laks'ye

[Obstacles are the helping forces that establish onein the goal.]

3-11. Pra' rthana' arcana' ma' traeva bhrama mu' lam

[Prayer and ritualistic worship become a source ofconfusion.]

Chapter 3: MIND AND


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3-12. Bhak tir bha ga va dbha' va na' nastu tir na' arcana'

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

Chapter 4: CREATION OF THE


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Chapter 4: CREATION OF THEUNIVERSE AND KUNDALINI

4-1. Tri gun'a't mika' srs't'i ma'trka' ashes'atrikon'a dha'ra'

The Tri-attributional primordial force (Progenitrixof creation) flows on in endless Triangular forms

4-2. Tri bhu' je Sa' sva ru' pa pa ri n'a'ma'tmika'

[In the triangle of forces, the three attributes ofPrakrti are locked in endless mutual transformation



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4-3. Pra thama' avyakte Sa' Shi va'nii ken dre caParama shivah

[In the first stage (not yet a stage of actual manifestation),Prakrti is called Shiva'nii, and the witnessing Purus'a atthe nucleus is called Paramashiva.]

4-4. Dvi tiiya' sa ka le pratha mod game Bhaeravii Bhae rava' shri ta'.

[In the second phase, when the germ of evolutionsprouts, Prakrti is called Bhaeravii, and the witnessingPurus'a is called Bhaerava.]



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4-5. Sadrsha pa rin'a' mena Bhava' nii Sa' Bhava da' ra'

[In the vibrational world there is a sequence ofsimilarity of curvatures (homogenesis). HerePrakrti is called Bhava'nii and the witnessingPurus'a is called Bhava.]

4-6. Sham bhu' liunga't tasya vya ktih.

[The process of creation starts fromShambhu'liunga.]

apter :


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apter :UNIVERSE AND KUNDALINI

4-7. Sthu' lii bha vane ni drita' sa' kun' d'a linii

[In the ultimate state of crudification, the para'shaktilying dormant at Svayambhu'liunga is called thekun'd'alinii ("coiled serpentine").]

4-8. Kun'd'a linii sa' mu' lii bhu'ta' rn'a't mika'

[The kun'd'alinii is the (force of)fundamentalnegativity.]

apter : : rogress ve


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apter : : rogress veUtilization Theory- 16 Principles

5-1. Varn'a pradha' nata' cakra dha'ra' ya'm

[In the movement of the social cycle, one class is

always dominant.]

5-2. Ca kra ken dre sa dvipra'h cakra ni yantraka'h

[Located in the nucleus of the social cycle, sadviprascontrol the social cycle.]

Ch 5 PRO UT P i


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Chapter 5: PRO UT: ProgressiveUtilization Theory- 16 Principles

5-3. Shakti sam pa'tena cakra gati var dhanam'kra'n tih

[Accelerating the movement of the social cycle bythe application of force is called "evolution".]

5-4. Tiivra shakti sam pa'tena gati vardha nam'viplavah

[Accelerating the movement of the socialcycle by the application of tremendous force iscalled "revolution".]


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5-5. Shakti sam pa'tena vi pa rii ta dha' ra'ya'm' vi kra'n tih

[Reversing the movement of the social cycle bythe application of force is called "counter-evolution".]

5-6. Tii vra shakti sam pa'tena vi pa rii ta dha'

ra' yam' pra ti vi pla vah [Reversing the movement of the social cycle by the

application of tremendous force is called "counter-revolution".]


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5-7. Pu'r n'a' varta nena pari kra'n tih.

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

5-8. Vae ci tryam' pra'krta dhar mah sa ma'nam' nabha vis'ya ti

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

5-9. Yuga sya sarva nimna pra yo janam' sarves'a'm' vidhe yam

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


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5-10. Ati rik tam' pra da' ta vyam' gun'a'nu pa'tena

[The surplus wealth should be distributed amongmeritorious people according to the degree of theirmerit.]

5-11. Sarva nimna ma'na vardha nam'sama'ja jiiva laks'a n'am.

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


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5-14. Vya s't'i sa mas't'i sha' rii ra ma'nasa' adhya't mika

Sam bha'va na' ya'm' ca ra m o'payoga shca.

[There should be maximum utilization of thephysical, metaphysical and spiritual potentialities ofunit and collective bodies of human society.]


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5-15. Sthu'la su'ks'ma ka'ra n'o'pa yoga'hsusantu lita'h vi dhe ya'h.

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

h


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5-16. Desha ka'la pa' traeh upa yoga'h pari var ttan te te

Upa yoga'h praga ti shiila'h bhaveyuh

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

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Ananda Sutram Powerpoint