Ananda Marga

Ánanda Márga Pracáraka Saḿgha
আনন্দ মার্গ প্রচারক সংঘ
Abbreviation AMPS
Motto Átmamokśárthaḿ jagaddhitáya ca (Self-Realisation and Service to the Universe)
Formation 1 January 1955 (1955-01-01)
Founder Prabhat Ranjan Sarkar
Type Socio-Spiritual organization
Legal status Foundation
Purpose Educational, Philanthropic, Religious studies, Spirituality
Headquarters Ánandanagar, Purulia, West Bengal, India
  • Rárh Bengal
Area served
Official language
English, Sanskrit, Bengali,
Purodhá Pramukha
Main organ
Central Purodhá Board

Ánanda Márga (Sanskrit: আনন্দ মার্গ ānanda mārga "The Path of Bliss", also spelled Anand Marg and Ananda Marg) or officially Ánanda Márga Pracáraka Saḿgha (organisation for the propagation of the path of bliss) is a socio-spiritual organisation and movement founded in Jamalpur, Bihar, India in 1955 by Prabhat Ranjan Sarkar. It is also the name of the philosophy and life-style propounded by Sarkar, described as a practical philosophy for personal development, social service and the all-around transformation of the society.


Prabhat Ranjan Sarkar founded the Ánanda Márga Pracáraka Saḿgha (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

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

Main article: Bijon Setu massacre

Death of Sarkar

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.

Ananda Marga after Sarkar

Disciplines, Teachings and Practice

the late Acarya Shraddhananda Avadhuta (1919-2008).
This is not an official logo of Ananda Marga Pracaraka Samgha, but it has been used for that purpose in various parts of the world, originally in Australia. The graphic depicts a lotus greeting the full moon. It is inspired by a reference in P. R. Sarkar's short story, "The Golden Lotus of the Blue Sea". [null Read more]

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 Ānanda Sūtram a text composed in Sanskrit in 1961.

Meditation, Lalita Marmika dance and Kirtan

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 many sanyásins. His system of yoga can be termed as Rájadhirája Yoga, Tantra Yoga, or simply Ánanda Márga Yoga. The basic Ánanda Márga 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]]  and by the practice of meditation. Before meditation the  Samgacchadvam  mantra is chanted. At the end of meditation the  Nityam Shuddham  and the  Guru Puja  mantras are recited.

Vegetarian diet, yogic asanas, physical exercises and yogic treatments

Tandava dance. One of the 108 Tandava poses of Nataraja (dancing Shiva).

The basic practices of Ananda Marga consist of yoga asanas, mudras, bandhas, pranayama, self-massage and two specific dances, kaos'ikii and tandava. Lacto-vegetarian diet and fasting are also included, as a fundamental part of yogic practice.

Spiritual and Social Philosophy

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

Lalita Marmika dance.
Photo (Italy July 1978) of an international group of Ananda Marga followers 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 Marga philosophy recognizes that the universe is the creation of the mental thought waves of the 'Supreme consciousness'. The following is a brief list of the essential elements of Ananda Marga Spiritual Philosophy:

Yama (Restraint)
Ahim'sa' (Benignity) Thinking, speaking, and acting without inflicting pain or harm on another
Satya (Benevolence) Thinking and speaking with goodwill
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
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.

Social philosophy

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 development and as such there should be no discrimination on the basis of superficial barriers such as race, nationality and religion. Ananda Marga advocates a world of justice, security and peace for all.[7] The Social Philosophy of Ananda Marga can be categorized under the topics:

...If the term “culture” is usually referred to the original meaning of this word (i.e. from the Greek "paidéia" to the Latin "humanitas", that is to human beings capable of distinguishably mastering the arts, rhetoric, and philosophy), then Sarkar offers a new point of view, with a large universalistic explanation: “the culture of the whole human race is one, but marked by different local manifestations... it is the same, but varying in expression." (Sarkar, P.R., 1987)...[10]

Tantra in Ananda Marga

Shrii Shrii Anandamurti on tantrics and tantric cult

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

Shrii Shrii Anandamurti´s "Tantra and its Effect on Society", 1959.[14]

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. Ánanda Márga Tantra has a broad metaphysical base which allows for ways of knowing, feeling and processing which go far beyond intellectuality or limited rationality. Priorities are given to the spiritual development, as Shrii Shrii Ánandamúrti notes, "spiritual life controls all other arenas of human life."[15] Ananda Marga Tantra is a principle, 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

According to tantric tradition a proper preceptor and a proper disciple are both essential for success on the path of Tantra. P.R. Sarkar clearly explains[16] that, disciples are of three categories: 1) disciples that acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from him they forget all his/her teachings, 2) disciples that learn many things from the preceptor with great hardship, but do not take proper care to preserve those instructions. They lose their hard-earned knowledge out of negligence, 3) disciples that carefully preserve deep in their minds and hearts whatever they have learned from their preceptor by wisely putting those teachings into practice. This is the best category of disciples.

See also



  1. He served in that capacity until his death in 2008.
  2. Who is the guru? In Ananda Sutram, on sutra 3-9, P. R. Sarkar as Shri Shri Anandamurti clearly stated Brahmaeva gururekah náparah: Only Brahma is the guru, no one else. Who is Brahma is explained in the first sutra (1-1): Shivashaktyátmakam Brahma: Brahma is the composite of Shiva and Shakti
  3. 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 technique), 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. According with the teachings of P.R. Sarkar, Lalita Marmika is a devotional dance invented by Parvati, the wife of Shiva.
  5. Ananda Marga acharyas practice fasting in two additional days per month called Purnima and Amavasya
  6. The following are the Ananda Marga asanasas listed from P.R. Sarkar in "Ananda Marga Caryacarya part 3": Sarvanungasana, Matsyamudra, Matsyasana, Matsyendrasana, Virasana, Cakrasana, Naokasana (or Dhanurasana), Utkata Pascimottanasana, Parvatasana (or Halasana), Shivasana, Vajrasana, Siddhasana, Baddha Padmasana, Kukkutasana, Gomukhasana, Mayurasana, Kurmakasana, Sahaja Utkatasana, Shalabhasana, Bhujaungasana, Shashaungasana, Bhastrikasana, 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. 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. In the preface the author specifically warns the reader not to risk of practising ásanas and mudrás without the guidance of an experienced yoga teacher.
  9. The spiritual ideation is carried along with the dance in order to establish a subtle link with the divine.
  10. Associated with Shiva in his cosmic dancer image of Nataraja.
  11. 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, landing with bent knees. Another jump follows, and the dance continues in a jumping manner, lifting one leg then the other continuously. story
  12. 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. In his famous discourse "Sambhúti and Mahásambhúti" 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 (sambhúti) of God. The sum total of all creations is the Cosmic Order (Brahmáńd́a). This includes the sun as well as the small ant which crawls on the earth. Whether it is a dead star or a living star, whether it is a nebula or a Milky Way or a galaxy – all belong to one universal family."
  14. Vis’aya purus’a'vabha’shah jiiva’tma’: "The reflection of Consciousness - Purusa - in the unit object is known as jiiva’tma - "unit soul" - (A’nanda Sutram, Chapter 2, Sutra 8 (2-8) in Avadhūtika Ānanda Mitra Ācāryā, 1981).
  15. 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. This Kosa controls the various autonomic activities of the body and the expression of the mental propensities, known as vrtti, in Samskrta.
  17. 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. This Kosa gives the capacity of intuitive dreams, clairvoyance, telepathy and creative insight. It is developed naturally through psychic clash, and in Ananda Marga sadhana by methods of pratyahara (withdrawal) such as shuddhis and Guru Puja.
  19. This Kosa is developed naturally through psychic clash, and its development is accelerated by the process of dharana.
  20. Here there is only the separation of a thin veil of ignorance. This Kosa is developed naturally through the attraction for the Great, and dhyana accelerates this process for sadhakas (spirituals aspirants).
  21. "When the underlying spirit of humanism is extended to everything, animate and inanimate, in this universe – I have designated this as "Neohumanism". This Neohumanism will elevate humanism to universalism, the cult of love for all created beings of this universe." (Sarkar, P. R., 1982).
  22. "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. "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).


  1. Dharmavedananda 1999, p. 13 to 23.
  2. Lewis 2011, p. 254.
  3. Shrii Shrii Anandamurti, 2010, p.20.
  4. "Religion and Law Consortium: A Research Forum for Legal Developments on International Law and Religion or Belief Topics". Retrieved 2011-03-18.
  5. See: Shrii Shrii Ánandamúrti, 1954, pp. 15 and 68.
  6. Dalal 2011, p. 325.
  7. Ananda Marga Social Philosophy
  8. See: Sarkar, P. R., 1982.
  9. Sarkar 1968.
  10. Maggipinto 2000.
  11. Craig, Edward, ed. (1998). Routledge Encyclopedia of Philosophy: Sociology of knowledge to Zaroastrianism. Routledge (Taylor & Francis). ISBN 0-415-16916-X.
  12. Later published in Sarkar, P. R. (1961-2001) p. 89-97.
  13. Fukui 1985, p. 357.
  14. Anandamurti 1959.
  15. Bussey, Marcus. Homo Tantricus: Tantra as an Episteme for Future Generations
  16. See: Shrii Shrii Anandamurti, 1982 and 1994.


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Online sources

Further reading

  • 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. 
  • Avadhūtika Ānanda Mitra Ācāryā (1986). Neo-humanist Education: Education for a New World. Ananda Marga Publications. ISBN 0-88476-007-3. 
  • Anandamurti, Shrii Shrii (1995). Ananda Marga Caryacarya, part 1 (6th ed.). Ananda Marga Publications. ISBN 81-7252-028-X. 
  • Anandamurti, Shrii Shrii (1987). Ananda Marga Caryacarya, part 2 (4th ed.). Ananda Marga Publications. 
  • Anandamurti, Shrii Shrii (1992). Ananda Marga Caryacarya, part 3 (4th ed.). Ananda Marga Publications. ISBN 81-7252-154-5. 
  • Anandamurti, Shrii Shrii (1961). Ánanda Sútram. 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: Sarkar’s 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 Transformative Knowledge. Leiden: Brill.
  • Tarak. (1990). Ananda Marga, social and spiritual practices. Calcutta: Ananda Marga Publications.
  • Anandamurti, Shrii Shrii. (1988). Ananda Marga ideology and way of life in a nutshell. Calcutta: Ānanda Mārga Pracāraka Saṁgha.
  • Sarkar, Prabhat Rainjan (1957–1968). Problems of the Day. Jamalpur: Ananda Marga Pubs. ISBN 81-7252-019-0. 
  • Sarkar, Prabhat Rainjan (Ac. Pranavnanda Avt. Editor) (1961–2001). Idea and Ideology. Kolkata: Ananda Marga Publications. ISBN 81-7252-205-3. 
  • Sarkar, Prabhat Rainjan (1957 first ed. in Bengali, 1983 first ed. in English). Yogic Treatments and Natural Remedies. Jamalpur/Calcutta: Ananda Marga Publications. ISBN 81-7252-178-2.  Check date values in: |date= (help)
  • Sarkar, Prabhat Rainjan (1982). The Liberation of Intellect: Neohumanism. Kolkata: Ananda Marga Publications. ISBN 81-7252-168-5. 
  • Sarkar, Prabhat Rainjan (1987). Neohumanism in a Nutshell, vol. 1. Kolkata: Ananda Marga Publications. ISBN 81-7252-184-7. 
  • Sarkar, Prabhat Rainjan (1987). Neohumanism in a Nutshell, vol. 2. Kolkata: Ananda Marga Publications. ISBN 81-7252-184-7. 

External links

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