What the Third Eye Can Do

Sometimes people came to me and ask me what to do. One day afternoon, Judy came to our house. She told me her husband wanted to divorce her. "Why?", i asked. Answer:"He had a girl friend. Now he was with his girl friend." Seeing her like this, i felt so sad. i used the third eye to see. I saw him and his girl friend. And i could see what was in her mind. i came out and said to Judy:"Don't worry, It won't happen. Now, all you need to do is to delay it. In two months.thing will change." Until she died from cancer in Taipei, Mark, her husband was there by the bed with her.

人的三体相

人的三体相：身体的，心靈体的，還有靈体的，梵文分别為 shariira, manasa, and adhyatmika。

應该要學的三個好字

應该要學的三個好字 akartavyah:不應该去做。 prakartavyah:應该嚴格地去做。 vidheyah應该好好地去做。

Savipra

貨币的波动在分秒，懂得貨币猶其是美元，才是 Savipra,真正的Proutist. midway1331.blogspot.com

风水-發零用錢小財的方法

發零用錢小財的方法 沒有零用錢花嗎？來，告訴你一法，準保你們每個月都有零錢花，當然最好是存起來，存多了，投資，我們的出家人不是缺錢用嗎？靠捐錢，難到不知道非常久之計，好了，不多説，回到正題上。 多種花，菓，每到夏天可以慢慢收成，每兩三天要整理一下，每天長出來的枝芽，菓子，菜葉，都是像徵，家𥚃就會有些小收入，當然，錢是不會憑空降，所以你呢，放些錢，比方說，放到股市上，你一定會小賺，我是用這種方法賺些小錢，從來沒有大錢，小本小投資，15 元買銀元，24 元賣出，一年番個4，5 次，最好有多2 個零，$15 是小朋友的開始，你可以從1000 美元開始，你沒有，就從20 開始吧，我有大把鈔票，早就是台灣的巴非特了。 我也是開始的很晚啦，懂得投資也是近20 年的事，不像他們有個有錢爸。 http://midway1331.blogspot.com

我的巴巴不喜欢談那個巴巴

我的巴巴不喜欢談那個巴巴 瑪琪都會讀過那本＂瑜珈行者的自傳＂，還沒有的，可以上網查看，在網上打我的名字，我的譯著就會出現了，我本來不知道的，而是Tapeshva 告訴我，他還説胡因夢把出版社的兩本書在她的節目介紹給國人，其實八零年代我就把這本書翻譯成中文，中文版的書名是＂瑜珈之龍＂，書名是Ishvara 取的，當時我只知道中國瑜珈出版社有四個合夥的，沒有Sudeva ，什麼時候Sudeva 加入了，我是不知道的，當時有這樣的困擾，我就把譯著交給Ishvara 出書了，之後，我就去美國，想找到更多的資料，拿回國內翻譯，誰知道令人失望，但也發現幾莊瑜珈的新鮮事，就在這段時間𥚃頭，我發現瑜珈與密宗的關係，是巴巴説的，但是要提出証明，就不容易了，當時的説法，瑜珈是瑜珈，密宗是密宗，二者之間怎麼會有關係？至今西方的瑪琪們都沒有這種認知，遑論其他派系的修行人。 當然修行人对書中的巴巴會很好奇,中外皆然，Nityashuddhananda Avadhuta 在一次法會上講巴巴的故事，特別提到這段故事，奇怪的是他形容巴巴對待這個問題是用什麼樣的態度的,他用的字眼是＂不喜歡＂,巴巴不喜歡談這位巴巴的事; 一位弟子問巴巴問到這位巴巴是誰？當時Nityashuddhananda Avadhuta也在场,巴巴就透出了不喜歡談這位巴巴的事，我心中就有這樣的疑慮，為什麼？巴巴為什麼不喜歡談這位巴巴呢？這位巴巴的靈性不是很高嗎？後來除了讀到很多這位巴巴的故事，還有他的傳記，後人還有這種說法，巴巴説到他自己，在有地球的開始，就有了他。 至於為什麼，論點特多，我就在私下跟有興趣的聊一下這個故事吧！真是個千古之謎。

Ananda Sutra Chapter 5

Chapter 5 5-1. Varńa pradhánatá cakra dháráyám. [In the movement of the social cycle, one class is always dominant.] Purport: Since no well-knit social order had evolved in the distant past, we may call that age the Shúdra Age; in those days all people survived by their manual labour. Then came the age of clan leaders – the age of the strong and the brave – which we may call the Kśatriya Age. This was followed by the age of intellectuals, which we may call the Vipra Age. Finally came the age of capitalists, the Vaeshya Age. When the warriors and intellectuals are reduced to the level of manual labourers as a result of exploitation during the Vaeshya Age, shúdra revolution occurs. The shúdras have neither a well-knit social order nor sufficient intellect to govern society. Hence, the post-capitalist administration passes into the hands of those who provide the leadership in the shúdra revolution. These people are brave and courageous, so they begin the second Kśatriya Age. In this way the Shúdra, Kśatriya, Vipra and Vaeshya Ages move in succession, followed by revolution; then the second cyclic order begins. Thus, the rotation of the samája cakra [social cycle] continues. 5-2. Cakra kendre sadvipráh cakra niyantrakáh. [Located in the nucleus of the social cycle, sadvipras control the social cycle.] Purport: Those who are staunch moralists and sincere spiritualists, and who want to put an end to immorality and exploitation by the application of force, are called sadvipras. They do not belong to the periphery of the social cycle because they are to control society remaining firmly established in the nucleus of the social cycle. The social cycle will no doubt rotate, but if, due to their dominance, the warriors in the Kśatriya Age, the intellectuals in the Vipra Age or the capitalists in the Vaeshya Age degenerate into rapacious exploiters instead of functioning as benevolent administrators, the sacred duty of the sadvipras shall be to protect the righteous and the exploited and subdue the wicked and the exploiters through the application of force. 5-3. Shakti sampátena cakra gativardhanaḿ krántih. [Accelerating the movement of the social cycle by the application of force is called “evolution”.] Purport: When warriors degenerate into exploiters, sadvipras will establish the Vipra Age by subduing the exploiting warriors. Consequently, the advent of the Vipra Age, which should have occurred through a natural process, is expedited by the application of force. A change of ages in this way may be called kránti [“evolution”]. The difference between evolution and svábhávika parivarttana [natural change] is only this: in evolution the movement of the social cycle is accelerated by the application of force. 5-4. Tiivrashakti sampátena gativardhanaḿ viplavah. [Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.] Purport: When a particular age is replaced by the successive age within a short time, or when the application of tremendous force is necessary to destroy the entrenched hegemony of a particular age, then such change is called viplava [“revolution”]. 5-5. Shakti sampátena vipariitadháráyáḿ vikrántih. [Reversing the movement of the social cycle by the application of force is called “counter-evolution”.] Purport: If any age reverts to the preceding one by the application of force, such a change is called vikránti [“counter-evolution”]. For instance, the establishment of the Kśatriya Age after the Vipra Age is counter-evolution. This counter-evolution is extremely short-lived. That is, within a very short time this age is again replaced by the next age or the one after it. In other words, if the Kśatriya Age suddenly supersedes the Vipra Age through counter-evolution, then the Kśatriya Age will not last long. Within a short time either the Vipra Age, or as a natural concomitant the Vaeshya Age, will follow. 5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah. [Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.] Purport: Likewise, if within a very short time the social cycle is turned backwards by the application of tremendous force, such a change is called prativiplava [“counter-revolution”]. Counter-revolution is even more short-lived than counter-evolution. 5-7. Púrńávartanena parikrántih. [A complete rotation of the social cycle is called “peripheric evolution”.] Purport: One complete rotation of the social cycle, concluding with shúdra revolution, is called parikránti [“peripheric evolution”]. 5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati. [Diversity, not identity, is the law of nature.] Purport: Diversity, not identity, is the innate characteristic of the Supreme Operative Principle. No two objects in the universe are identical, nor two bodies, two minds, two molecules or two atoms. This diversity is the inherent tendency of the Supreme Operative Principle. Those who want to make everything equal are sure to fail because they are going against the innate characteristic of the Supreme Operative Principle. All things are equal only in the unmanifest state of the Supreme Operative Principle. Those who think of making all things equal inevitably think of the destruction of everything. 5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam. [The minimum requirements of an age should be guaranteed to all.] Purport: Hararme pitá Gaorii mátá svadeshah bhuvanatrayam. That is, “Supreme Consciousness is my father, the Supreme Operative Principle is my mother, and the three worlds are my homeland.” The entire wealth of the universe is the common patrimony of all, though no two things in the universe are absolutely equal. So the minimum requirements of life should be made available to everybody. In other words, food, clothing, medical treatment, housing and education must be provided to all. The minimum requirements of human beings, however, change according to the change in ages. For instance, for conveyance the minimum requirement may be a bicycle in one age and an aeroplane in another age. The minimum requirements must be provided for all people according to the age in which they live. 5-10. Atiriktaḿ pradátavyaḿ guńánupátena. [The surplus wealth should be distributed among meritorious people according to the degree of their merit.] Purport: After meeting the minimum requirements of all in any age, the surplus wealth will have to be distributed among meritorious people according to the degree of their merit. In an age when a bicycle is the minimum requirement for common people, a motor vehicle is necessary for a physician. In recognition of people's merit, and to provide the meritorious with greater opportunities to serve the society, they have to be provided with motor vehicles. The dictum “Serve according to your capacity and earn according to your necessity” sounds pleasing, but will yield no results in the hard soil of the earth.(1) 5-11. Sarvanimnamána vardhanaḿ samájajiiva lakśańam. [Increasing the minimum standard of living of the people is the indication of the vitality of society.] Purport: Meritorious people should receive more than the amount of minimum requirements allocated to people in general, and there should be ceaseless efforts to raise the minimum standard of living. For instance, today common people need bicycles whereas meritorious people need motor vehicles, but a proper effort should be made to provide common people with motor vehicles. After everybody has been provided with a motor vehicle, it may be necessary to provide each meritorious person with an aeroplane. After providing every meritorious person with an aeroplane, efforts should also be made to provide every common person with an aeroplane, raising the minimum standard of living. In this way efforts to raise the minimum standard of living will have to go on endlessly, and on this endeavour will depend the mundane development and prosperity of human beings. 5-12. Samájádeshena viná dhana saiṋcayah akartavyah.(2) [No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.] Purport: The universe is the collective property of all. All people have usufructuary rights but no one has the right to misuse this collective property. If a person acquires and accumulates excessive wealth, he or she directly curtails the happiness and convenience of others in society. Such behaviour is flagrantly antisocial. Therefore, no one should be allowed to accumulate wealth without the permission of society. 5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitaḿ vańt́anaiṋca. [There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.] Purport: The wealth and resources available in the crude, subtle and causal worlds should be developed for the welfare of all. All resources hidden in the quinquelemental world – solid, liquid, luminous, aerial and ethereal – should be fully utilized, and the endeavour to do this will ensure the maximum development of the universe. People will have to earnestly explore land, sea and space to discover, extract and process the raw materials needed for their requirements. There should be rational distribution of the accumulated wealth of humanity. In other words, all people must be guaranteed the minimum requirements. In addition, the requirements of meritorious people, and in certain cases those with special needs, will also have to be kept in mind. 5-14. Vyaśt́i samaśt́i sháriira mánasádhyátmika sambhávanáyáḿ caramo'payogashca. [There should be maximum utilization of the physical, metaphysical and spiritual potentialities of unit and collective bodies of human society.] Purport: Society must ensure the maximum development of the collective body, collective mind and collective spirit. One must not forget that collective welfare lies in individuals and individual welfare lies in collectivity. Without ensuring individual comforts through the proper provision of food, light, air, accommodation and medical treatment, the welfare of the collective body can never be achieved. One will have to promote individual welfare motivated by the spirit of promoting collective welfare. The development of the collective mind is impossible without developing proper social awareness, encouraging the spirit of social service and awakening knowledge in every individual. So, inspired with the thought of the welfare of the collective mind, one has to promote the well-being of the individual mind. The absence of spiritual morality and spirituality in individuals will break the backbone of the collectivity. So for the sake of collective welfare one will have to awaken spirituality in individuals. The mere presence of a handful of strong and brave people, a small number of scholars or a few spiritualists does not indicate the progress of the entire society. The potential for infinite physical, mental and spiritual development is inherent in every human being. This potentiality has to be harnessed and brought to fruition. 5-15. Sthúla súkśma kárańo'payogáh susantulitáh vidheyáh. [There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.] Purport: While promoting individual and collective welfare, there should be proper adjustment among the physical, mental and spiritual spheres and the crude, subtle and causal worlds. For instance, society has the responsibility to meet the minimum requirements of every individual, but if it arranges food and builds a house for everyone under the impetus of this responsibility, individual initiative is retarded. People will gradually become lethargic. Therefore, society has to make arrangements so that people, in exchange for their labour according to their capacity, can earn the money they require to purchase the minimum requirements. In order to raise the level of the minimum requirements of people, the best policy is to increase their purchasing capacity. “Proper adjustment” also means that while taking service from a person who is physically, mentally and spiritually developed, society should follow a balanced policy. Society will take physical, intellectual or spiritual service from a person depending upon which of these capacities is conspicuously developed in that person. From those who are sufficiently physically and intellectually developed, society will follow a balanced policy and accordingly take more intellectual service and less physical service, because intellectual power is comparatively subtle and rare. From those who are physically, mentally and spiritually developed, society will take maximum spiritual service, less intellectual service and still less physical service. As far as social welfare is concerned, those endowed with spiritual power can render the greatest service, followed by those endowed with intellectual power. Those having physical power, though not negligible, cannot do anything by themselves. Whatever they do, they do under the instructions of those endowed with intellectual and spiritual power. Hence the responsibility of controlling the society should not be in the hands of those who are endowed only with physical power, or in the hands of those endowed only with courage, or in the hands of those who are developed only intellectually, or in the hands of those with worldly knowledge alone. Social control will have to be in the hands of those who are spiritually elevated, intelligent and brave all at the same time. 5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh. [The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature.] Purport: The proper use of any object changes according to changes in time, space and person. Those who cannot understand this simple principle want to cling to the skeletons of the past, and as a result they are rejected by living society. Sentiments based on narrow nationalism, regionalism, ancestral pride, etc., tend to keep people away from this fundamental principle, so they cannot unreservedly accept it as a simple truth. Consequently, after doing indescribable damage to their country, their fellow citizens and themselves, they are compelled to slink away to the backstage. The method of utilization of every object changes according to time, space and person. This has got to be accepted, and after recognizing this fact, people will have to progressively utilize every object and every idea. For instance, the energy which a powerful person utilizes to operate a huge hammer should be utilized through scientific research to operate more than one hammer at a time, instead of wasting the energy to operate just one hammer. In other words, scientific research, guided by progressive ideas, should extract more and more service from the same human potential. It is not a sign of progress to use outdated technology in an age of developed science. Society will have to bravely confront different types of obstacles, large or small, that are likely to arise due to the use of various resources and materials created by progressive ideas and developed technology. Through struggle, society will have to move forward towards victory along the path of all-round fulfilment in life. Pragatishiila upayogatattvamidaḿ sarvajanahitárthaḿ sarvajanasukhárthaḿ pracáritam. [This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.] 1962 Footnotes (1) On 13 October 1989 the author gave the discourse “Minimum Requirements and Maximum Amenities” (Proutist Economics, 1992), and instructed that the essential ideas contained in this discourse should be added to the present chapter. These ideas were summarized by the author as follows: “(1) Minimum requirements are to be guaranteed to all. (2) Special amenities are for people of special calibre as per the environmental condition of the particular age. (3) Maximum amenities are to be guaranteed to all, even to those who have no special qualities – to common people of common calibre. Maximum amenities are to be guaranteed to all as per environmental conditions. These amenities are for those of ordinary calibre – the common people, the so-called downtrodden humanity. (4) All three above are never-ending processes, and they will go on increasing according to the collective potentialities. This appendix to our philosophy may be small, but it is of progressive nature and progressive character. It has far-reaching implications for the future.” –Eds. (2) In 1959 the author gave five principles in English known as the “Five Fundamental Principles of Prout”. They were published as part of the discourse “The Cosmic Brotherhood” in Idea and Ideology. Subsequently, in 1961, the author dictated Ánanda Sútram, whose fifth chapter contains, as we see here, sixteen Sanskrit sútras, or aphorisms. Aphorisms 12 to 16 correspond to the Five Fundamental Principles given earlier in English. In this edition of Ánanda Sútram, the author�s original English of each of the Five Fundamental Principles has been printed below the corresponding Sanskrit aphorism. (Though in each case it is the author�s English, it has been presented in square brackets because it was not originally given in the context of this book.) What follows every other Sanskrit aphorism in this chapter and other chapters is a translation of the aphorism rendered by the editors. Thus the bracketed English below the Sanskrit in each of Aphorisms 12-16 is not a translation as such. Note that the word samája in Sútra 5-12 is normally translated “society”; “collective body” appears in the English. Parivarttante in Sútra 5-16 is normally translated “does vary” (present indicative); “should vary” appears in the English. –Eds. Published in: Ananda Marga Philosophy in a Nutshell Part 2 [a compilation] Ánanda Sútram Prout in a Nutshell Volume 2 Part 6 [a compilation] Proutist Economics [a compilation] Universal Humanism [a compilation] Chapter 6 Ánanda Sútram Word-for-Word Sútra Translations Published in: Ánanda Sútram Notes: official source: Ánanda Sútram this version: is the Ánanda Sútram, 2nd edition, 2nd printing, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Words in double square brackets [[   ]] are corrections that did not appear in the printed version. Word-for-Word Sútra Translations CHAPTER 1 1-1 Shivashaktyátmakaḿ Brahma. Shiva = Puruśa, Cosmic Consciousness, literally “in whom all things lie”; Shakti = Prakrti, Cosmic Operative Principle, literally “ability to create something”; átmakaḿ = composite of; Brahma = Supreme Entity (from brhat, meaning “great”) [Brahma is the composite of Shiva and Shakti.] 1-2 Shaktih Sá Shivasya Shaktih. Shaktih = Operative Principle, Cosmic Force, Prakrti; Sá = She, Prakrti; Shivasya (6th case) = of Shiva [Shakti (the Operative Principle) is the shakti (force) of Shiva.] 1-3 Tayoh siddhih saiṋcare pratisaiṋcare ca. tayoh (6th case) = of the two; siddhih = proof, fulfilment; saiṋcare (7th case) = in saiṋcara. saiṋcara = literally “proper movement”, the extroversive phase of creation from subtle to crude: sam (proper) – car (to go) + ghaiṋ (suffix). pratisaiṋcare (7th case) = in the introversive phase of creation from crude to subtle: prati = reverse, counter; ca = and [Puruśa and Prakrti find their fulfilment in saiṋcara (extroversial movement) and pratisaiṋcara (introversial movement.] 1-4 Paramashivah Puruśottamah vishvasya kendram. Parama = Supreme; Shivah = Consciousness; Puruśottamah = literally “Highest Consciousness”, name for Cosmic Consciousness in the nucleus of creation; vishvasya (6th case) = of the universe; kendram = nucleus [Supreme Consciousness at the nucleus of the universe is known as Paramashiva or Puruśottama.] 1-5 Pravrttimukhii saiṋcarah guńadháráyám. pravrtti = desire, movement towards crudeness; mukhii = towards; saiṋcarah = “proper movement”; guńa = binding principles, attributes, qualities; dháráyám (7th case) = in the flow [Saiṋcara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles).] 1-6 Nivrttimukhii pratisaiṋcarah guńávakśayeńa. nivrttimukhii = movement towards decreasing desire: ni (lack of) – vrtti (desire) + mukhii (towards); pratisaiṋcarah = centripetal movement towards the Cosmic Nucleus; guńa = binding principles; avakśayeńa (3rd case) = by means of the waning [Pratisaiṋcara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the guńas.] 1-7 Drk Puruśah darshanaḿ Shaktishca. drk = witness; Puruśa = Cosmic Consciousness; darshanaḿ = act of seeing; Shaktishca = and Shakti [Puruśa is the substantiator, the ultimate witness; (the actional faculty of) Prakrti is the act of witnessing (and that which is witnessed).] 1-8 Guńabandhanena guńábhivyaktih. guńa = binding principles; bandhanena (3rd case) = by the binding or bondage; guńa = quality; abhi = well, complete; vyaktih = expression, manifestation [As the guńas increase their bondage, they express themselves fully in the emergence of the fundamental factors.] 1-9 Guńádhikye jad́asphot́ah bhútasámyábhávát. guńa = bondage, binding principles; adhikye (7th case) = excess; jad́a = solid factor, crude physicality; sphot́a = bursting, due to excess external pressure; bhúta = literally “created object”, one of the five fundamental factors; sámya = balance; abhávát (5th case) = from the absence of [Due to excessive pressure of the guńas, proper balance among the bhútas (five fundamental factors) is lost and jad́asphot́a (explosion of matter) occurs.] 1-10 Guńaprabhávena bhútasaungharśádbalam. guńa = binding principles; prabhávena (3rd case) = by means of the influence; bhúta = created object, fundamental factor; saungharśát (5th case) = from clash; balam = energy [Due to the increasing influence of the guńas, clash occurs among the fundamental factors and bala (energy) is produced.] 1-11 Dehakendrikáńi parińámabhútáńi baláni práńáh. deha = body, structure; kendrikáńi (adj.) = centripetal or interial movement; parińámabhútáńi (adj.) = resultant; baláni = forces; práńáh (pl.) = vital energies, the collective name for many forces [The resultant interial force forming the nucleus within the physical structure and maintaining its solidarity, is called práńáh (vital energy).] 1-12 Tiivrasaungharśeńa cúrńiibhútáni jad́áni cittáńu mánasadhátuh vá. tiivra = excessive; saungharśeńa (3rd case) = by means of clash; cúrńiibhútáni = pulverized; jad́áni (pl.) = crude factors; cittáńu = ectoplasmic particles: citta (mental objectivity) +anu (small particle); mánasa = mind; dhátuh = substance, elements; vá = or [Due to excessive clash, some crude matter is pulverized, and cittáńu (ectoplasmic particles), or mind-stuff, is evolved.] 1-13 Vyaśt́idehe cittáńusamaváyena cittabodhah. vyaśt́i = individual, unit; dehe (7th case) = in the structure; cittáńu = ectoplasmic particle; samaváyena (3rd) = by means of combination; bodhah = feeling, sense [Through the combination of ectoplasmic particles in the unit structure, the feeling of citta (objective mind) evolves.] 1-14 Cittát guńávakśaye rajoguńaprábalye aham. cittát (5th case) = from citta; avakśaye = in the waning; rajoguńa = mutative force; prábalye = in the dominance; aham = sense of doership, doer “I”, or owner “I” [As the influence of the guńas wanes and rajoguńa becomes dominant, the aham (sense of doership) evolves out of the citta.] 1-15 Súkśmábhimukhinii gatirudaye ahaḿtattvánmahat. súkśma = the subtle; abhimukhinii = heading towards; gatir = movement; udaye = starts; ahaḿtattván (5th case) = from ahaḿtattva; mahat = “I” feeling [With further movement towards the subtle, the mahat evolves out of the ahaḿtattva.] 1-16 Cittádahaḿprábalye buddhih. cittát (5th case) = over citta; ahaḿprábalye (7th case) = when aham is in dominance; buddhih= intellect [When the aham is greater than the citta, the buddhi (intellect) evolves.] 1-17 Ahaḿtattvát mahadprábalye bodhih. ahaḿtattvát (5th case) = from ahaḿ; mahadprábalye (7th case) = when mahat is in dominance; bodhih = intuition [When the mahat is greater than the aham, the bodhi (intuition) evolves.] 1-18 Mahadahaḿvarjite anagrasare jiivadehe latágulme kevalaḿ cittam. 1-19 Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham. 1-20 Prágrasare jiive latágulme mánuśe mahadahaḿcittáni. varjite = without; anagrasare = undeveloped; jiivadehe (7th case) = in living structures, or organisms; latágulme (7th case) = in creepers and shrubs; kevalam = only; cittayuktáham = citta along with aham; prágrasare (adj.) = developed; mánuśe (7th case) = in humans; mahadahaḿcittáni (pl.) = mahat, aham and citta [In [[undeveloped]] living organisms, creepers and shrubs where aham and mahat have not yet evolved, there is only citta.] [In [[undeveloped]] organisms, creepers and shrubs where mahat has not yet evolved, there is aham as well as citta.] [In developed organisms, creepers and shrubs, as well as in humans, there is mahat, aham and citta.] 1-21 Bhúmávyápte mahati ahaḿ cittayorprańáshe saguńásthitih savikalpasamádhih vá. Bhúmá = Macrocosmic Mind, Cosmic Mahat; vyápte = pervaded; mahati = into mahat; ahaḿcittayor (6th case, dual number) = of aham and citta; prańáshe (7th case) = in dissolution, saguńa = with guńas, qualified, determinate; sthitih = state, savikalpa = with vikalpa, or with mental thought or feeling; samádhi = absorption, oneness with the goal: sama (same) + adhi (goal) [When the aham and the citta merge into the Macrocosmic Mahat, the merger is called saguńásthiti or savikalpa samádhi.] 1-22 Átmani mahadprańáshe nirguńásthitih nirvikalpasamádhih vá. átmani = in[[to]] Átman, or Soul; mahadpránashe (7th case) = in dissolution of mahat; nirguńa = no guńas, non-qualified, indeterminate; sthitih = state, nirvikalpa = no vikalpa, or no mental thought or feeling; samádhi = absorption, oneness with the goal: sama (same) + adhi (goal); va = or [When the mahat merges into the Átman, it is called nirguńásthiti (state of objectlessness) or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension, of the mind)]. 1-23 Tasyastitih amánasikeśu. tasya = of it (of nirvikalpa samádhi); sthitih = state; amánasikeśu = beyond the mind [This state (of nirvikalpa samádhi) is beyond the mind.] 1-24 Abhávottaránandapratyayálambaniirvrttih tasya pramáńam. abháva = vacuity; uttara = after; ánanda = bliss; pratyaya = firm belief; álambaniih = shelter, support; vrttih= mental propensity; tasya = its (of nirguńa sthiti); pramáńam = proof [The lingering bliss which follows this state of vacuity is the proof of that state, the means of firm belief in that state.] 1-25 Bhávah bhávátiitayoh setuh Tárakabrahma. Bháva = the expression of Cosmic Mind, the expressed Universe of vibrational thought waves; Saguńa Brahma; Bhávátiita = beyond bháva, Nirguńa Brahma; tayoh = of the two; setuh = bridge; Táraka = liberating, that which helps one to cross [The bridge between Nirguńa Brahma and Saguńa Brahma is called Táraka (Liberating) Brahma.] CHAPTER 2 2-1 Anukúlavedaniiyaḿ sukham. anukúla = congenial; vedaniiyaḿ = feeling of the yogic heart in the anáhata cakra; sukham = pleasure, happiness, the feeling when strained nerves return to normal [A congenial mental feeling is called happiness.] 2-2 Sukhánuraktih paramá jaeviivrttih. sukha = happiness; ánuraktih = affection, love, devotion, hunger: anu – rańj (colour) + ktin (refers to the change in mental colour from the influence of the vibrational colour of an object which the mind desires); paramá = supreme; jaevii = living being; vrttih = propensity [The attachment to happiness is the primary vrtti (propensity) of living beings.] 2-3 Sukhamanantamánandam. sukha = happiness; anantam = endless; ánandam = bliss [Infinite happiness is ánanda (bliss).] 2-4 Ánandaḿ Brahma ityáhuh. ánandaḿ = bliss; Brahma = Supreme Consciousness; ityáhuh = is called: iti + áhuh (literally “thus it is said”) [This ánanda is called Brahma.] 2-5 Tasminnupalabdhe paramá trśńánivrttih. tasmin = in that; upalabdhe (7th case) = at the point of achievement; paramá = supreme, main; trśńa = thirst; nivrttih = complete satisfaction, end of desire [That (Brahma) having been attained, all thirst is permanently quenched.] 2-6 Brhadeśańáprańidhánaḿ ca dharmah. Brhat = Great; eśańa = desire and also the effort to attain it; prańidhánaḿ = running after; ca = and; dharmah = fundamental characteristic [To long for and run after the Great is dharma.] 2-7 Tasmáddharmah sadákáryah. tasmád (5th case) = therefore, literally “from that”; dharmah = fundamental characteristic; sadá = always; káryah = to be practised [Therefore dharma should always be practised.] 2-8 Viśaye puruśávabhásah jiivátmá. viśaye (7th case) = in the object; Puruśa = Consciousness, avabhásah = reflection; jiivátmá = unit soul [The reflection of Puruśa in a unit object is called the jiivátmá (unit soul).] 2-9 Átmani sattásaḿsthitih. átmani = in átman; sattá = entity; saḿsthitih = exists with, finally substantiated [Every entity is embedded finally in the Átman.] 2-10 Otahprotah yogábhyáḿ saḿyuktah Puruśottamah. otah = individual; protah = collective; yogábhyáḿ (dual) = by two types of association; saḿyuktah = connected; Puruśottamah = Cosmic Nucleus [Puruśottama is linked to each entity individually and to all entities collectively.] 2-11 Mánasátiite anavastháyaḿ jagadbiijam. mánasátiite = beyond mind; anavastháyáḿ (7th case) = in a state of non-existence; jagat = universe; biijam = seed [The seed of the universe lies beyond the mind, in a state the mind cannot comprehend.] 2-12 Saguńát srśt́irupattih. saguńát (5th case) = from Qualified Consciousness; srśt́ir = creation; utpattih = origin, birth [The creation originates from Saguńa Brahma.] 2-13 Puruśadehe jagadábhásah. Puruśa = Consciousness; dehe (7th case) = in the body, in the structure; jagat = universe; ábhásah = reflection, semblance, appearance [The universe takes form within the Cognitive Body.] 2-14 Brahma Satyaḿ jagadapi satyamápekśikam. satyaḿ = truth, unchanging; jagat = universe; api = also; ápekśikam = relative [Brahma is Absolute Truth; the universe is also truth, but relative.] 2-15 Puruśah akartá phalasákśiibhútah bhávakendrasthitah guńayantrákashca. Puruśah = Consciousness; akartá = non-doer; phala = fruit, results of action; sákśii = witness; bhútah = entity; bháva = existence, Saguńa Brahma; kendra = nucleus; sthitah = state, location; guńayantrakashca = and the controller of the guńas [Puruśa does no action (directly), but is the witnessing entity of actions and reactions; located at the nucleus of Saguńa Brahma, He is the controller of the guńas.] 2-16 Akartrii viśayasaḿyuktá buddhih mahadvá. akartrii = non-doer; viśaya = object; saḿyuktá = associated with, joined to; buddhih mahadvá = buddhitattva or mahattattva [The buddhitattva, or mahattattva, itself is not the doer, but remains associated with objects.] 2-17 Ahaḿ kartá pratyakśaphalabhoktá. ahaḿ = doer “I”; kartá = doer; pratyakśa = direct; phala = fruit, results of action; bhoktá = enjoyer (that is, the one who gets the results of actions) [The aham is the doer, and directly enjoys or suffers the results of action.] 2-18 Karmaphalaḿ cittam. karma = action; phalaḿ = fruit, results of action; citta = objective “I” [The citta takes the form of the results of actions.] 2-19 Vikrtacittasya púrvávasthápráptirphalabhogah. vikrta = altered, transformed, changed; cittasya (6th case) = of citta; púrva (adj.) = previous; prápti = achievement, attainment; phala = fruit, results of action; bhogah = enjoyment (or suffering) [The process through which the distorted citta regains its original state is the enjoyment or suffering of the results of actions.] 2-20 Na svargo na rasátalah. na = no; svargo = heaven; rasátalah = hell [There is neither heaven nor hell.] 2-21 Bhúmácitte saiṋcaradháráyáḿ jad́ábhásah. Bhúmácitte = in Macrocosmic citta; saiṋcara = extroversive movement; dháráyáḿ (7th case) = in the flow; jad́a = matter; ábhásah = reflection, semblance, appearance [In the flow of saiṋcara, matter takes form in the Cosmic citta.] 2-22 Bhútalakśańátmakaḿ bhútabáhitaḿ bhútasaungharśaspandanaḿ tanmátram. bhúta = created object, fundamental factor; lakśańa = sign or mark; átmakam = composed of; báhitam = carried by; saungharśa = clash; spandanam = vibration; tanmátram = minutest quantity or fraction of “that” (of the fundamental factors), supersensible inference, generic essence: tan (that) + mátra (minutest quantity) [Tanmátras (microscopic fractions of bhútas, or fundamental factors) represent the bhútas, are carried by the bhútas, and are created by vibrations from the clash within the bhútas.] 2-23 Bhútaḿ tanmátreńa pariciiyate. bhútaḿ = fundamental factor; tanmátreńa (3rd case) = by the tanmátras; pariciiyate = recognized or known by [The bhútas are recognized by their corresponding tanmátras.] 2-24 Dvárah nád́iirasah piit́hátmakáni indriyáńi. dvárah = entrance, gateway; nád́ii = nerve; rasah = fluid; piitha = controlling point, i.e., seat of the organ linked with the citta in the brain; átmakáni = composed of; indriyáńi (pl.) = organs [The indriyas (organs) are the composite of: the gateways of the organs, the nerves, the nerve fluid, and the appropriative piit́has (seats) of the organs (in the brain).] CHAPTER 3 3-1 Paiṋcakośátmiká jaeviisattá kadaliipuśpavat. paiṋca = five; kośa = layer, sheath; átmiká = composed of; jaeviisatta = living being; kadalii = plantain; puśpavat (5th case) = like a flower [The living being is the composite of five kośas (layers of mind), like a plantain flower (with its petals).] 3-2 Saptalokátmakaḿ Brahmamanah. sapta = seven; loka = region, realm; átmakaḿ = composed of; manah = mind [The Cosmic Mind is the composite of seven lokas (layers, worlds).] 3-3 Kárańamanasi diirghanidrá marańam. káráńa = causal; manasi (7th case) = in mind; diirgha = long; nidrá = sleep; marańam = death [Long sleep in the causal mind is death.] 3-4 Manovikrtih vipákápekśitá saḿskárah. manovikrtih = mental distortion; vipáka = reaction; apekśitá = due for expression, potential; saḿskárah= reaction in potentiality [A distortion of the mind-stuff waiting for expression (i.e., a reaction in potentiality) is known as a saḿskára.] 3-5 Videhiimánase na kartrtvaḿ na sukháni na duhkháni. videhiimánase (7th case) = in the bodiless mind; na = no; kartrtvaḿ = doership; sukháni = pleasure; duhkháni = pain [In the bodiless mind there is no doership, no feeling of pleasure or pain.] 3-6 Abhibhávanát cittáńusrśt́apretadarshanam. abhibhávanát (5th case) = from concentrated thought; cittáńu = mind-stuff; srśt́a = created; preta = ghost; darshanam = sight [The sight of ghosts is created by the cittáńu (mind-stuff) in concentrated thought.] 3-7 Hitaeśańápreśito�pavargah. hita = welfare, all-round development; eśańá = desire, will; preśitah = goaded; apavargah = requital of action, the period after completion of action [The requital of an action is guided by the (divine) longing for welfare.] 3-8 Muktyákáuṋkśayá sadgurupráptih. mukti = liberation; ákáunkśayá (3rd case) = by the intense desire; sadguru = perfect master; práptih = attainment, achievement [Out of the intense desire for mukti (liberation), one attains one�s sadguru (perfect master).] 3-9 Brahmaeva gururekah náparah. Brahmaeva = only Brahma; guruh = guru; ekah = one; na = no; aparah = other [Only Brahma is the guru, no one else.] 3-10 Bádhá sá yuśamáná shaktih sevyaḿ sthápayati lakśye. bádhá = obstacle; sá (fem.) = that; juśamána = helping; shaktih = force; sevyaḿ = one who [[deserves to be served]]; sthápayati = establishes; lakśye (7th case) = in the target, in the goal [Obstacles are the helping forces that establish one in the goal.] 3-11 Prárthanárcanámátraeva bhramamúlam. prárthana = prayer; árcaná = worship; mátraeva =certainly only; bhrama = error; múlam = root, cause [Prayer and ritualistic worship become a source of confusion.] 3-12 Bhaktirbhagavadbhávaná na stutirnárcaná. bhaktih = devotion; Bhagavad = God; bhávaná = ideation; na = no, not; stutih = praises, hymns; arcaná = worship [Devotion is ideation on God, not flattery of God or ritualistic worship.] CHAPTER 4 4-1. Triguńátmiká srśt́imátrká asheśatrikońadhárá. triguńa = three guńas or binding principles; átmiká = composed of; srśt́i = creation; mátriká = mother; asheśa = endless; trikońa = “three corners”, triangle; dhárá = flow [The tri-attributional primordial force (progenitrix of creation) flows on in endless triangular forms.] 4-2. Tribhúje Sá svarúpaparińámátmiká. tribhúje (7th case) = in the triangle; Sá = She, Prakrti; svarúpa = literally “own form”, self-existence; parińáma = transformation; átmika = composed of [In the triangle of forces, the three attributes of Prakrti are locked in endless mutual transformation.] 4-3. Prathamá avyakte Sá Shivánii kendre ca Paramashivah. prathamá = first; avyakte (7th case) = in the unexpressed state; Sá =She, Prakrti; Shivánii = name of Prakrti in the first phase (fem. of Shiva); kendre (7th case) = in the nucleus; ca = and Paramashivah = Supreme Consciousness, name for Puruśa [In the first stage (not yet a stage of actual manifestation), Prakrti is called Shivánii, and the witnessing Puruśa at the nucleus is called Paramashiva.] 4-4. Dvitiiyá sakale prathamodgame Bhaeravii Bhaeraváshritá. dvitiiyá = second; sakale = having a soft sound; prathama = first; udgame (7th case) = sprouting forth; Bhaeravii = name of Prakrti in the second phase (fem. of Bhaerava); Bhaerava = name of Puruśa in the second phase; áshritá = sheltered [In the second phase, when the germ of evolution sprouts, Prakrti is called Bhaeravii, and the witnessing Puruśa is called Bhaerava.] 4-5. Sadrshaparińámena Bhavánii Sá Bhavadárá. sadrsha = similar; parińámena (3rd case) = from resultant; Bhavánii = name for Prakrti in this stage (fem. of Bhava); Sá = She, Prakrti; Bhavadárá = wife of Bhava (Puruśa) [In the vibrational world there is a sequence of similarity of curvatures (homogenesis). Here Prakrti is called Bhavánii and the witnessing Puruśa is called Bhava.] 4-6. Shambhúliuṋgát tasya vyaktih. Shambhú = self-created controller; liuṋgát (5th case) = from sign, symbol; tasya = its, his; vyaktih = expression [The process of creation starts from Shambhúliuṋga.] 4-7. Sthúliibhavane nidritá sá kuńd́alinii. sthúliibhavane (7th case) = in the process of crudification; nidritá = sleeping; sá = she; kuńd́alinii = coiled serpentine [In the ultimate state of crudification, the paráshakti lying dormant at Svayambhúliuṋga is called kuńd́alinii (“coiled serpentine”).] 4-8 Kuńd́alinii sá múliibhútá rńátmiká. kuńd́alinii = literally “coiled serpentine”; sá = she; múliibhútá = fundamentally; rńátmiká = negative [The kuńd́alinii is the (force of) fundamental negativity.] CHAPTER 5 5-1. Varńapradhánatá cakradháráyám. varńa = colour (here, mental colour); pradhánatá = predominance; cakra = “cycle”, social cycle; dháráyám (7th case) = in the flow [In the movement of the social cycle, one class is always dominant.] 5-2. Cakrakendre sadvipráh cakraniyantrakáh. cakrakendre (7th case) = in the nucleus of the social cycle; sadviprah (pl.) = literally “true vipras”; cakra = cycle; niyantrakáh = controllers [Located in the nucleus of the social cycle, sadvipras control the social cycle.] 5-3. Shaktisampátena cakragativardhanaḿ krántih. shakti = force; sampátena (3rd case) = through application; cakra = cycle; gativardhanaḿ = to accelerate the movement of; krántih = evolution: kram (to cross some hurdle) [Accelerating the movement of the social cycle by the application of force is called “evolution”.] 5-4. Tiivrashaktisampátena gativardhanaḿ viplavah. tiivra = tremendous, sudden and severe; shakti = force; sampátena (3rd case) = through application; gativardhanaḿ = to accelerate the movement of; viplavah = literally “the flow that inundates everything”, i.e., revolution [Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.] 5-5. Shaktisampátena vipariitadháráyáḿ vikrántih. shakti = force; sampátena (3rd case) = through application; vipariita = opposite; dháráyáḿ (7th case) = in the flow; vikrántih = counter-evolution [Reversing the movement of the social cycle by the application of force is called “counter-evolution”.] 5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah. tiivra = tremendous; shakti = force; sampátena (3rd case) = through application; vipariita = opposite; dháráyáḿ (7th case) = in the flow; prativiplavah = counter-revolution [Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.] 5-7. Púrńávartanena parikrántih. púrńa = full; ávartanena (3rd case) = with the rotation or turning; parikrántih = completion of cyclic movement [A complete rotation of the social cycle is called “peripheric evolution”.] 5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati. vaecitryaḿ = diversity, colourfulness; prákrta = natural, pertaining to Prakrti (Supreme Operative Principle); dharmah = characteristic, fundamental law; samánaḿ = equal qualitative and quantitative value of two dissimilar objects; na = no, not; bhaviśyati = will be [Diversity, not identity, is the law of nature.] 5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam. yugasya (6th case) = of an age; sarvanimnaprayojanaḿ = minimum necessities; sarveśáḿ = of all; vidheyam = should be provided [The minimum requirements of an age should be guaranteed to all.] 5-10. Atiriktaḿ pradátavyaḿ guńánupátena. atiriktaḿ = surplus goods; pradátavyaḿ = should be given; guńánupátena = according to merits [The surplus wealth should be distributed among meritorious people according to the degree of their merit.] 5-11. Sarvanimnamánavardhanaḿ samájajiivalakśańam. sarvanimnamána = the minimum standard of living; vardhanaḿ = increase; samájajiiva = the vitality of society; lakśańam = indication, sign [Increasing the minimum standard of living of the people is the indication of the vitality of society.] 5-12. Samájádeshena viná dhanasaiṋcayah akartavyah. samája = society; adeshena (3rd case) = by giving direction or order, by approval; viná = without; dhana = wealth; saiṋcayah = accumulation; akartavyah = should not be done 5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitaḿ vańt́anaiṋca. sthúla = mundane, crude; súkśma = supramundane, pertaining to the atomic structure; kárańeśu (7th case pl.) = primordial causal factor; carama = maximum; upayogah = utilization; prakartavyah = should be done strictly, without any deviation; vicára = rational judgement, judgement supported by conscience; samarthitaḿ = supported by; vańt́anam = distribution; ca = and 5-14. Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyáḿ caramo�payogashca. vyaśt́i = individual; samaśt́i = collective; sháriira = physical body (here both individual and collective); mánasa = psychic body (both individual and collective); ádhyátmika = of the átmá, spiritual body (both individual and collective); sambhávanáyáḿ = potentialities which have been and can be acquired; carama = maximum; upayogah = utilization; ca = and 5-15. Sthúlasúkśma kárańo�payogáh susantulitáh vidheyáh. sthúla = (here) both mundane and physical; súkśma = (here) both psychic and supramundane; kárańa = spiritual, primordial causal factor; upayogáh (pl.) = utilization; susantulitáh (pl.) = well-balanced; vidheyáh (pl.) = should be done properly 5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh. deshakálapátraeh = space, time and person; upayogáh = utilization; parivarttante = changing; te = those; upayogáh = utilizations; pragatishiiláh = progressive; bhaveyuh = should or must Pragatishiila upayogatattvamidaḿ sarvajanahitárthaḿ sarvajanasukhárthaḿ pracáritam. pragatishiila = progressive; upayoga = utilization; tattvam = theory; idaḿ = this; sarvajana = all people; hitárthaḿ = for all-round welfare, well-being; sukhárthaḿ = for all-round happiness; pracáritam = is propagated [This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.] date N/A Published in: Ánanda Sútram Ánanda Sútram Glossary Published in: Ánanda Sútram Notes: official source: Ánanda Sútram this version: is the Ánanda Sútram, 2nd edition, 2nd printing, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Glossary ÁCÁRYA m. or ÁCÁRYÁ f. Spiritual teacher qualified to give initiation and teach all lessons of meditation. AHAM, AHAḾTATTVA. Doer “I”, ego, second mental subjectivity. ÁNANDA. Divine bliss. ANANDA MARGA. Path of divine bliss; Ánanda Márga Pracáraka Saḿgha (Ananda Marga organization). ÁTMÁ, ÁTMAN. Soul, consciousness, PURUŚA, pure cognition. The átman of the Cosmos is PARAMÁTMAN, and that of the unit is the jiivátman. AVADHÚTA m. or AVADHÚTIKÁ f. Literally, “one who is thoroughly cleansed mentally and spiritually”; a monk or nun of an order close to the tradition of Shaeva Tantra. BALA. Energy. BHAKTI. Devotion. BHAVA. The expressed universe. BHÚTA, BHÚTATATTVA, MAHÁBHÚTA. Rudimental, or fundamental, factor of matter. The five bhútas are the ethereal, the aerial, the luminous, the liquid and the solid; and they carry, respectively, the TANMÁTRAs of sound, touch, form, taste and smell. BODHI. Intuition. BRAHMA. Supreme Entity, comprising both PURUŚA, or SHIVA, and PRAKRTI, or SHAKTI. BRAHMA CAKRA. The Cosmic Cycle – the cycle of creation out of Consciousness, and dissolution back into Consciousness, through SAIṊCARA and PRATISAIṊCARA. BUDDHI, BUDDHITATTVA. Intellect. CAKRA. Cycle or circle; psycho-spiritual centre, or plexus. The cakras in the human body are all located along the suśumná canal which passes through the length of the spinal column and extends up to the crown of the head. Some cakras, however, are associated with external concentration points. The concentration points for the cakras: (1) for the múládhára cakra, the base of the spine, above the perineum; (2) for the svádhiśt́hána, the base of the genital organ; (3) for the mańipura, the navel; (4) for the anáhata, the mid-point of the chest; (5) for the vishuddha, the throat; (6) for the ájiṋá, between the eyebrows; and (7) for the sahasrára, the crown of the head. CITISHAKTI. Cognitive Principle, PURUŚA, Pure Consciousness. CITTA. Done “I”, objective “I”, objective mind, mind-stuff. CITTÁŃU. Literally, “atom of mind-stuff”; ectoplasmic particle. DHARMA. Characteristic property; spirituality; the path of righteousness in social affairs. DRK. Substantiator, witness. GUŃA. Binding factor or principle; attribute; quality. PRAKRTI, the Cosmic Operative Principle, is composed of: sattvaguńa, the sentient principle; rajoguńa, the mutative principle; and tamoguńa, the static principle. INDRIYA. One of the five sensory organs (eyes, ears, nose, tongue and skin) or five motor organs (hands, feet, vocal cord, genital organ and excretory organ). The eye indriya (for example) comprises the eye itself, the optical nerve, the fluid in the nerve, and the location in the brain at which the visual stimulus is transmitted to the ectoplasm, or mind-stuff. JAD́ASPHOT́A. Explosion of matter; a reaction within a physical body resulting in structural dissociation. JIIVÁTMÁ, JIIVÁTMAN. See ÁTMÁ. KALÁ. Flow with curvature, in a stage of the Cosmic Cycle dominated by the mutative principle. KOŚA. “Level” or “layer” of the mind (either Macrocosmic Mind or microcosmic mind) in terms of its degree of subtlety or crudeness. KŚATRIYA. A person whose mentality is to dominate over matter, a member of the warrior social class. KUŃD́ALINII, KULAKUŃD́ALINII. Literally, “coiled serpentine”; sleeping divinity; the force dormant in the kula (lowest vertebra) of the body, which, when awakened, rises up the spinal column to develop all one�s spiritual potentialities. LOKA. A “level”, or “layer”, or “sphere” of the Macrocosmic Mind. MAHÁBHÚTA. See BHÚTA. MAHATTATTVA. “I” (“I am,” “I exist”) feeling, existential “I”. MARGI. A member of ANANDA MARGA. NIRGUŃA BRAHMA. BRAHMA unaffected by the GUŃAS; Non-Qualified Brahma. OTA YOGA. The association of PURUŚOTTAMA with each unit creation individually in PRATISAIṊCARA. PARAMÁ PRAKRTI. Supreme Operative Principle. PARAMA PURUŚA. Supreme Consciousness. PARAMASHIVA. See PURUŚOTTAMA. PARAMÁTMÁ, PARAMÁTMAN. Supreme Consciousness in the role of witness of His own macropsychic conation. Paramátman comprises: (1) PURUŚOTTAMA, the Macrocosmic Nucleus; (2) Puruśottama�s association with all creation in His extroversive movement (prota yoga); and (3) Puruśottama�s association with each unit creation individually (ota yoga) and (4) with all collectively (prota yoga) in His introversive movement. PRAKRTI. Cosmic Operative Principle. PRÁŃA. Energy. PRÁŃÁH. Vital energy. PRATISAIṊCARA. In the Cosmic Cycle, the step-by-step introversion and subtilization of consciousness from the state of solid matter to the Nucleus Consciousness. (Prati means “counter” and saiṋcara means “movement”.) PROTA YOGA. The association of PURUŚOTTAMA with all creation in His extroversive movement and with all the unit creations collectively in His introversive movement. PURUŚA. Consciousness. PURUŚOTTAMA, PARAMASHIVA. The Nucleus Consciousness, the witness of saiṋcara and PRATISAIṊCARA. RAJOGUŃA. See GUŃAS. SADGURU. Literally, “the guru who leads one to Sat, the Unchangeable Entity”; the highest spiritual guru. SÁDHAKA. Spiritual practitioner. SÁDHANÁ. Literally, “sustained effort”; spiritual practice; meditation. SADVIPRA. Spiritual revolutionary. SAGUŃA BRAHMA. BRAHMA affected by the GUŃAS; Qualified Brahma. SAIṊCARA. In the Cosmic Cycle, the step-by-step extroversion and crudification of consciousness from the Nucleus Consciousness to the state of solid matter. (Saiṋcara literally means “movement”.) SAMÁDHI. “Absorption” of the unit mind into the Cosmic Mind (savikalpa samádhi) or into the ÁTMAN (nirvikalpa samádhi). SAMÁJA. Society. SAḾSKÁRA. Mental reactive momentum, potential mental reaction. SATTVAGUŃA. See GUŃAS. SHAKTI. PRAKRTI; energy; a deification of Prakrti. SHAMBHÚLIUNGA. Fundamental positivity. SHIVA. A great Tantric guru of 5000 BCE who guided society while His mind was absorbed in Consciousness; hence, Infinite Consciousness, PURUŚA. SHÚDRA. A person of bread-and-butter mentality, a member of the worker social class. SÚTRA. Literally, “thread” (on which numerous jewels of thought can be strung); aphorism. SVAYAMBHÚLIUNGA. Ultimate point of negativity or crudity in the human body. TAMOGUŃA. See GUŃAS. TANMÁTRA. Literally, “minutest fraction of that,” i.e., of a given rudimental factor of matter. Also translated “generic essence” or “inferential wave”. The various types of tanmátras convey the senses of hearing, touch, form (vision), taste and smell. TÁRAKA BRAHMA. Supreme Consciousness in Its liberating aspect. VAESHYA. A person of acquisitive mentality, a member of the capitalist social class. VIDYÁ SHAKTI. Centripetal, or introversial, force; force of attraction to the Nucleus Consciousness; aspect of the Cosmic Operative Principle which guides movements from the crude to the subtle. VIPRA. A person who controls others by his wits, a member of the intellectual social class. VRTTI. Mental propensity. YOGA. Spiritual practice leading to unification of the unit ÁTMAN with PARAMÁTMAN.

不對的也會是對的

Mohamukta 不要害怕，祂是我們的避风港。只要跟随祂的指引，不對的也會是對的。

進化与革命

進化与革命 krantii,進化 vikrantii, 反進化 parikrantii,一個世代的進化 viplavah,革命 pariviplavah 反革命