Ananda Marga

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nanda Mrga Pracraka Sagha

Abbreviation
AMPS
Motto
tmamokrtha jagaddhitya ca (Self-Realisation
and Service to the Universe)
Formation
1 January 1955; 59 years ago
Type
INGO
Legal status
Association
Purpose
Socio-Spiritual
Location
International
Region served
Worldwide
Membership
Private persons
Main organ
Central Purodh Board
Website
www.anandamarga.org
nanda Mrga (Sanskrit: nanda mrga "The Path of Bliss", also
spelled Anand Marg and Ananda Marg) or officiallynanda Mrga Pracraka
Sagha (organisation for the propagation of the path of bliss) is a socio-
spiritual organisation andmovement founded in Jamalpur, Bihar, India in 1955 by Prabhat
Ranjan Sarkar. It is also the name of the philosophy and life-stylepropounded by Sarkar,
described as a practical philosophy for personal development, social service and the all-
around transformation of the society.
Contents
[hide]
1 History
o 1.1 Sarkar's incarceration
o 1.2 Bijon Setu massacre
o 1.3 Death of Sarkar
o 1.4 Ananda Marga after Sarkar
2 Disciplines, Teachings and Practice
o 2.1 Meditation, Lalita Marmika dance and Kirtan
o 2.2 Vegetarian Diet, Yoga asanas, Physical Exercises and Yogic Treatments
3 Spiritual and Social Philosophy
o 3.1 Spiritual philosophy
o 3.2 Social philosophy
o 3.3 Tantra in Ananda Marga
o 3.4 Guru and Disciple
4 See also
5 References
o 5.1 Footnotes
o 5.2 Citations
o 5.3 Sources
5.3.1 Online sources
6 Further reading
7 External links
History[edit]

Acarya Shraddhananda Avadhuta
the late Acarya Shraddhananda Avadhuta(1919-2008).

Acarya Vishvadevananda Avadhuta, current President of Ananda Marga Pracaraka Samgha
Prabhat Ranjan Sarkar founded the Ananda Marga Pracharaka Samgha (more commonly
known as "Ananda Marga" or, less frequently, "Ananda Marg" or "Anand Marg") on 5
January 1955. The literal translation into English is "the Organization to Propagate the Path
of Bliss." The stated aims of the organization are "liberation of self and service to
humanity".
[1]
In March of the same year, the first group of acharyas was created in
Jamalpur.
Sarkar's incarceration[edit]
See also: Sydney Hilton bombing
During the 1960s, the organisation expanded rapidly in India, sending acaryas 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.
[2]
Criticism of corruption in Indian government by acaryas of Ananda Marga also
put it in confrontation with Prime Minister Indira Gandhi.
Bijon Setu massacre[edit]
Main article: Bijon Setu massacre
Death of Sarkar[edit]
P.R. Sarkar died on 21 October 1990. Acarya Shraddhananda Avadhuta was elected from
the body of purodhas as President of Ananda Marga Pracharaka Samgha global
organization and Purodha Pramukha.
[note 1]
In 1996, the Supreme Court of India lifted the ban
on government employees being members of Ananda Marga.
[citation needed]

Ananda Marga after Sarkar[edit]
See also: Purulia arms drop case
Disciplines, Teachings and Practice[edit]
Tantra yoga, as interpreted by Shrii Shrii Anandamurti, is the practical philosophy which
serves as foundation of Ananda Marga. According to P.R. Sarkar's
teachings Tantra means liberation from darkness, the root tan meaning darkness,
and tra liberation.
Meditation is the main spiritual practice of this tantric 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.
Anandamurti expounded these principles in nanda Stram a text composed in Sanskrit in
1961.
Meditation, Lalita Marmika dance and Kirtan[edit]

Meditation's posture.
In the tantric tradition of Ananda Marga the spiritual aspirant (sadhaka)
practices sadhana. Sadhana (a Sanskrit word) signifies the effort through which a person
becomes completely realized. In Tantra the spiritual master, the guru,
[note 2]
plays a special
role. The guru guides and leads students on the spiritual path. The
aspirant learns meditation by 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 manysanysins. His system of yoga can be termed
as Rjadhirja Yoga, Tantra Yoga, or simply nanda Mrga Yoga. The basic nanda
Mrga meditation system is called Sahaja Yoga ('simple yoga'). The sahaja system
consists of 6 meditation techniques or lessons taught one by one, on a personal basis.
[note
3]
There is also a set of higher meditation lessons 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.
[note 4]
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 system recommends to its members
the practice of collective meditation at least once a week. These meetings called Dharma
Chakras (weekly held in a place called Dhyan Mandir) are preceded by the singing of
few Prabhat Samgiita ("Songs of the New Dawn" composed by the Ananda Marga founder)
followed by the spiritual dance of Lalita Marmika along with the singing of
[[:Media:|kiirtan]] (help[[:File:|info]]) and by the practice of meditation. Before meditation the
Samgacchadvam (helpinfo) mantra is chanted. At the end of meditation the Nityam
Shuddham (helpinfo) and the Guru Puja (helpinfo) mantras are recited.
Vegetarian Diet, Yoga asanas, Physical Exercises
and Yogic Treatments[edit]

YogaSarvangasana.

Tandava dance. One of the 108 Tandava poses ofNataraja (dancingShiva).
The basic practices of Ananda
Marga comprises yoga asanas, mudras, bandhas, pranayama, self-massage and two
specific dances, kaos'ikii andtandava. Lacto-vegetarian diet and fasting are also included,
as a fundamental part of yogic practices.
Diet and fasting: Lacto-vegetarian diet of Ananda Marga avoids meat, fish, eggs and
some substances which are claimed to have a negative effect on the mind. Moreover,
on specific monthly dates called Ekadashi (Sanskrit: , ekda: is the eleventh
day after the full moon or after the new moon),
[note 5]
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 6]
which were chosen by
P.R. Sarkar. There are mainly two types of
asana: svasthyasanasand dhyanasanas.
[3]
They should be performed at least once a
day. 15 Yoga mudras and bandhas are also part of the basic Ananda Marga Yoga.
[note 7]

Yogic treatments: on 1957 P. R. Sarkar published in Bengali Yaogika Cikitsa o
Dravyaguna which was translated into English and published in 1983 with revisions
under the title Yogic Treatments and Natural Remedies. In this handbook, Sarkar gave
indications on yogic treatments using sanas and mudrscombined with claims about
natural and traditional remedies for about forty diseases. The book also contains many
tips for maintaining good health through the use of water, clay, etc.
[note 8]

Kaoshikii: the 'dance for mental expansion', was defined by P. R. Sarkar a 'physico-
psycho-spiritual' exercise which can be performed by all and consists of
18 mudras aligning with 6 physical postures, each associated with a specific idea
[note
9]
while strengthening body and mind and making them flexible.
Tandava or Tava: is a vigorous dance.
[note 10]
The name tandava is derived from the
Sanskrit word tandu, which means 'to jump'. This dance is only performed by male
followers in Ananda Marga. 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 11][4]

Spiritual and Social Philosophy[edit]
The philosophy of Ananda Marga is a synthetic outlook, recognizing a 'Supreme
Consciousness',
[5]
which is claimed to be both transcendental and manifested in all.
[note 12]
It
covers both the spiritual and the social combining the two in a unique synthesis
of universal vision.
[note 13]
To this end Ananda Marga suggests a practical, rational, and
systematic way of life for the balanced development of all human
potentialities: physical, psychic and spiritual. This system incorporate practices that range
from hygiene and diet, yoga postures, to a scientific technique of meditation based
on moral rules and directed to the 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[edit]

Lalita Marmika dance.

Photo (Italy July 1978) of an international group of Ananda Margafollowers singing a Kirtan in occasion of
Shrii Shrii Anandamurti's liberation.

Kaoshiki dance.
The spiritual philosophy of Ananda Marga covers a vast range of topics and can
be learned from P.R. Sarkar's publications. Ananda Margaphilosophy recognizes that
the universe is the creation of the mental thought-waves of the 'Supreme counsciousness'.
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" (atma) or soul.
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 14]

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 15]
1)Kamamaya Kosa ("desire layer") or "Crude
Mind": is the crudest layer, purified through adherence to the yogic code of morality,
Yama-Niyama.
[note 16]
2)Manomaya Kosa ("layer of thinking") or "Subtle Mind": is the
layer of thought and memory.
[note 17]
3)Atimanasa Kosaor "Supramental Mind": is the
intuitive layer.
[note 18]
4)Vijinanamaya Kosa ("layer of the special knowledge") or
"Subliminal Mind": is the layer of conscience or discrimination (viveka)
and vaeragya (non-attachment).
[note 19]
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 20]

Microvita theory: Microvita is plural for Micro-vitum and literally means "micro-life".
The concept was first introduced on 1986 through a series of lectures by P.R. Sarkar.
According to this notion, microvita are entities which come within the realms both of
physicality of psychic expression. They are smaller and subtler than
physical atoms and subatomic particles, and in the psychic realm they may be subtler
than mindstuff, and contribute to "pure consciousness".
[6]
The author predicted in 1991
that they would soon be recognized by conventional science.
[7]
They have not been.
Social philosophy[edit]
The social outlook of Ananda Marga recognizes that the welfare of the individual is linked
with the welfare of the collective, each relying on the other for its existence and dynamism.
According to this philosophy everyone has the right to equal opportunities of life
and developmentand as such there should be no discrimination on the basis of superficial
barriers such as race, nationality and religion. Ananda Margaadvocates a world of justice,
security and peace for all.
[8]
The Social Philosophy of Ananda Marga can be categorized
under the topics:
Neohumanism: in 1982, Sarkar extended his writings on the subject of human
society with the introduction of his new theory of
"Neohumanism".
[9]
While humanism extends the recognition of equal rights to all
humans, yet tends to anthropocentric worldview, neohumanism, according to Sarkar's
theory, is instead the elevation of humanism to universalism, thus expanding an
inclusive spirit of welfare to all living beings and the created world.
[note 21]

Education: according to the Ananda Marga system "Education is for Liberation."
Education means the simultaneous development in the physical, mental
and spiritual realms of human existence. By this, dormant human potentialities will be
awakened and put to proper use. Sarkar said that real education leads to a
pervasive sense of love and compassion for all creation; in the Ananda
Marga's education system, special emphasis is given to moral education and the
inculcation of idealism together with a "psycho-pedagogical approach" and a blending
of occidental extroversial science and oriental introversial philosophy.
[note 22]

Culture: In his discourse "Talks on Prout", given in Ranchi on July 1961, 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."
[10]
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 "paidia" 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)...
[11]

PROUT ("Progressive Utilization Theory"): is a socio-economic theory first mentioned
in 1959 by P. R. Sarkar
[12]
in his speech "The Cosmic Brotherood".
[13]
In 1968, Sarkar
founded the organization "Proutist Block of India" (PBI), to further the ideals of his
theory through political and social action.
[14]

Tantra in Ananda Marga[edit]
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 peoples 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."
Shrii Shrii Anandamurtis "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. nanda Mrga Tantra has a broad metaphysical base
which allows for ways of knowing, feeling and processing which go far
beyond intelectuality or limited rationality. Priorities are given to the spiritual development,
as Shrii Shrii nandamrti notes, "spiritual life controls all other arenas of human
life."
[16]
Ananda Marga Tantra is aprinciple, a science 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.
[note 23]

Guru and Disciple[edit]
According to tantric tradition a proper preceptor and a proper disciple are both essential for
success on the path ofTantra. P.R. Sarkar clearly explains
[17]
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 preserves 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.
See also[edit]
Ramakrishna Mission
Bharat Sevashram Sangha
References[edit]
Footnotes[edit]
1. Jump up^ He served in that capacity until his death in 2008.
2. Jump up^ Who is the guru? In Ananda Sutram, on sutra 3-9, P. R. Sarkar as Shri Shri
Anandamurti clearly stated Brahmaeva gururekah nparah: Only Brahma is the guru,
no one else. Who is Brahma is explained in the first sutra (1-1): Shivashaktytmakam
Brahma: Brahma is the composite of Shiva and Shakti
3. Jump up^ This is the short list of six lessons: 1)First Lesson: Iishvara
Pranidhana (Personal mantra and Ishta Cakra), 2)Second Lesson: Guru
Mantra (Personal Guru Mantra), 3)Third Lesson:Tattva Dharana (Concentration
on Cakras' Tattvas), 4)Fourth Lesson: Sadharana Pranayama (Basic Pranayama. A
special respiration tecnique), 5)Fifth Lesson: Cakra Shodhana (Purification of Cakras.
A special type of Dharana), 6)Sixth Lesson: Guru Dhyana(Special type of ideation
for Dhyana).
4. Jump up^ According with the teachings of P.R. Sarkar, Lalita Marmika is a devotional
dance invented by Parvati, the wife of Shiva.
5. Jump up^ Ananda Marga acharyas practice fasting in two additional days per month
called Purnimaand Amavasya
6. Jump up^ The following are the Ananda Marga Asanas as 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,
Janushirasana, 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.
7. Jump up^ Mudras and bandhas are also 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.
8. Jump up^ In the preface the author specifically warns the reader not to risk of
practising sanas andmudrs without the guidance of an experienced yoga teacher.
9. Jump up^ The spiritual ideation is carried along with the dance in order to establish a
subtle link with the divine.
10. Jump up^ Associated with Shiva in his cosmic dancer image of Nataraja.
11. Jump up^ 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 ideates holding a human skull in the left
hand, symbolizing death, and ideates on holding a knife in the right, symbolizing the
fight for life. The actual objects (human skull and knife) may be also used. The dance
starts with a jump and landing in a position of bent knees. Another jump follows, and
the dance continues in a jumping manner lifting one leg then the other
continuously. Tribuneindia.com story
12. Jump up^ This universe, having been created by the 'Supreme Consciousness', is
existing in the 'Supreme Entity': "The 'Supreme Entity' is the vastest entity; the ultimate
source of all cosmic emanations. The 'Supreme Entity', which is difficult to conceive, is
the subtlest of the subtle. He is farther away than any other entity, but again He is
nearer than the nearest. Only the one who looks into the innermost recesses of himself
can realize the 'Supreme Entity'." (Shrii Shrii Anandamurti)
13. Jump up^ In his famous discourse "Sambhti and Mahsambhti" given on July
1967, Delhi, India during the DMC (Dharma Maha Chakra) P.R. Sarkar well explained
this concept: "In short, whatever was created in the past is the original creation
(sambhti) of God. The sum total of all creations is the Cosmic Order (rahmd a).
This includes the sun as well as the smallant which crawls on the earth. Whether it is a
dead star or a living star, whether it is a nebulaor a Milky Way or a galaxy all belong
to one universal family."
14. Jump up^ Visaya purusa'vabhashah 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 Avadhtika nanda Mitra cry, 1981).
15. Jump up^ 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.
16. Jump up^ This Kosa controls the various autonomic activities of the body and the
expression of the mental propensities, known as vrtti, in Samskrta.
17. Jump up^ 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.
18. Jump up^ This Kosa gives the capacity of
intuitive dreams, clairvoyance, telepathy and creativeinsight. It is developed naturally
through psychic clash, and in Ananda Marga sadhana by methods
of pratyahara (withdrawal) such as shuddhis and Guru Puja.
19. Jump up^ This Kosa is developed naturally through psychic clash, and its
development is accelerated by the process of dharana.
20. Jump up^ 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 forsadhakas (spirituals aspirants).
21. Jump up^ "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 thisuniverse." (Sarkar, P. R., 1982).
22. Jump up^ "The noblest form of social service is to educate the public and create a
sense of consciousness in them. This sense of consciousness is to be instilled in every
human being. This is your duty. The goal of education is to elevate the all-round
standard, and especially the intellectual standard. In addition, the elevation of the moral
standard is extremely necessary in the sphere of education. This moral standard is
deficient today. It is lacking in the present educational system also. You are to create a
new social order. Therefore, you should first acquire more and more knowledge in
different spheres of life and also you are to upgrade your morality. Along with your
intellectual standard, if you have morality, then everybody will respect you. Try to
acquire as much knowledge as possible through our own books. Education which leads
to the acquisition of knowledge plus morality makes for a peaceful society." (Sarkar, P.
R., Discourses on Neo humanist Education.).
23. Jump up^ "It is not a religion or empty philosophy which can be confined to the realms
of abstract speculation or theoretical debate. Tantra is a process of subjective
transformation, which may be practiced by anyone irrespective of gender, cultural
background, education, social status or intellectual evolution, as an adequate system of
spiritual endeavor is the birthright of all. Tantra does not discriminate by any racial,
genealogical, political, national or economic differences amongst human beings, as the
later might form the basis for one human group to assert superiority over
another. Tantra does, however, give recognition to individual vigor and the
development of latent human potentialities, which make some people outstand in their
lives. Consequently Tantra puts greater emphasis on human values than on social
values".(Coyle, G. 1985).
Citations[edit]
1. Jump up^ Dharmavedananda 1999, p. 13 to 23.
2. Jump up^ Lewis 2011, p. 254.
3. Jump up^ Shrii Shrii Anandamurti, 2010, p.20.
4. Jump up^ "Religion and Law Consortium: A Research Forum for Legal Developments
on International Law and Religion or Belief Topics". Religlaw.org. Retrieved 2011-03-
18.
5. Jump up^ See: Shrii Shrii nandamrti, 1954, pp. 15 and 68.
6. Jump up^ Dalal 2011, p. 325.
7. Jump up^ Sarkar 1991.
8. Jump up^ Ananda Marga Social Philosophy
9. Jump up^ See: Sarkar, P. R., 1982.
10. Jump up^ Sarkar 1968.
11. Jump up^ Maggipinto 2000.
12. Jump up^ Craig, Edward, ed. (1998). Routledge Encyclopedia of Philosophy:
Sociology of knowledge to Zaroastrianism. Routledge (Taylor & Francis). ISBN 0-415-
16916-X.
13. Jump up^ Later published in Sarkar, P. R. (1961-2001) p. 89-97.
14. Jump up^ Fukui 1985, p. 357.
15. Jump up^ Anandamurti 1959.
16. Jump up^ Bussey, Marcus. Homo Tantricus: Tantra as an Episteme for Future
Generations
17. Jump up^ See: Shrii Shrii Anandamurti, 1982 and 1994.
Sources[edit]
Anderson, Sean K.; Sloan, Stephen (2009), Historical Dictionary of Terrorism,
Scarecrow Press, ISBN 978-0-8108-5764-3
Ahtrens, Wolfgang (1982), Die Weisheit der Tantralehre, Mainz: Dharma
Verlag, ISBN 3-921769-04-3
nanda Mitra c., Avt. (1981), The Spiritual Philosophy of Shrii Shrii Anandamurti: a
Commentary on Ananda Sutram, DenverColorado: Ananda Marga
Publications, ISBN 81-7252-154-5
nanda Mitra c., Avt. (1986), Neo-humanist Education: Education for a New World,
Ananda Marga Publications
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Further reading[edit]
Ananda Marga Aa. Vv. (1973). Teaching asanas: An Ananda Marga manual for
teacher (2nd ed.). Los Altos Hills: Ananda Marga Publications. ISBN 0-88476-000-6.
Acarya Prasiidananda Avadhuta (1990). Neo-Humanist Ecology. Ananda Marga
Publications.ISBN 971-8623-12-4.
Avadhtika nanda Mitra cry (1986). Neo-humanist Education: Education for a New
World. Ananda Marga Publications. ISBN 0-88476-007-3.
Anandamurti, Shrii Shrii (1995-6th ed.). Ananda Marga Caryacarya, part 1. Ananda
MargaPublications. ISBN 81-7252-028-X.
Anandamurti, Shrii Shrii (1987-4th ed.). Ananda Marga Caryacarya, part 2. Ananda
MargaPublications.
Anandamurti, Shrii Shrii (1992-4th ed.). Ananda Marga Caryacarya, part 3. Ananda
MargaPublications. ISBN 81-7252-154-5.
Anandamurti, Shrii Shrii (1961). nanda Stram. Jamalpur: Ananda Marga
Pubs.ISBN 8172520271.
Nandita, & Devadatta. (1971). Path of bliss: Ananda Marga yoga. Wichita, Kansas: Ananda
Marga Publishers.
Hatley, Shaman and Inayatullah, Sohail. (1999), "Karma Samnyasa: Sarkars
reconceptualization of Indian ascetism", in K. Ishwaran, ed., Ascetic culture: renunciation
and worldly engagement (Leiden, Brill, Vol. 73, International Studies in Sociology and
Social Anthropology),139-152
Inayatullah, Sohail. (2002) Understanding Sarkar: The Indian Episteme, Macrohistory and