Sanchara and Pranah

SANCHARA AND PRANAH 

     Purusa or Chitishakti is pure consciousness ; hence its activation without the presence of a second principle is impossible. Action results only when Prakriti, the inherent tendency of the transcendental Purusa , gets scope of expression. 

    The two factors , Purusa and Prakriti , though dual in theory , are singular in spirit. Their collective body is just like that of fire. One cannot think of fire without its special thermal value; in the same way one cannot think of Pususa without prakriti in the collective body of Brahma. Prakriti may be defined as an attribute of Purusa. Where there is no expressed activity of Prakriti, that is where activity appears to be in a dormant stage , Purusa remains objectless or Nirguna. 

     This Prakriti is also a collection of three immanent principle - the sentient or sattva, the mutative or rajah, the static or tamah.  Prakriti is the collective name of these three principles.

    In Nirguna Brahma the activity of Prakriti is in a dormant stage.  Thus the flow of Prakriti means the flow of three belligerent forces - the sentient , the mutative and the static. the Purusa or consciousness at the vertex where from the resultant came out is known as Shambhu;  and the central point of such a triangle of forces is known as Purusottama, that is Purusottama is the subjectivated Shiva. This Purusottama is nucleus of all the creative principles. Movement which starts from Purusottama as the centre is an exterial one , essentiality centrifugal in character and undergoes a change from the subtle to the crude. Sanchara is the name given to this particular movement in the spiritual philosophy of Ananda Marga. It comes out from Shambhu as a nerve-ending process. 

   The vertices of the triangle of forces are points having certain positions but no absolute movement. It is a stage of stagnancy and hence dominated by the static principle. The static force is a crudifying factor. That which overcomes the static force and causes a stir of expression on the static seed must be logically and scientifically not only unfathomable in gravity but also sentiment in tendency. Therefore Prakriti , expressing Herself in the  form of the resultant force due to which sanchara starts , is sentient , though rudimentally static , and inclucates in Purusa the " I" feeling . It is a pure  "I" feeling because sentient Prakriti cannot go any further. In philosophy this stage is known as Mahatattva. In Cosmic life this Mahatattva is nothing but the Cosmic "I" . This is the first bondage of Purusa by His innate sentient Prakriti. T

    This bondage , though located in a microcosmic fraction of His universal body, is not felt as a bondage because of its looseness in character. The Purusa in Mahatattva undergoes only the slightest metamorphosis.  This mutation causes the feeling of second subjectivity and so the Cosmic " I " gets metamorphosed into the Cosmic Doer "I" under the influence of this mutative principle of Prakriti. This Cosmic Doer " I" is known as Ahamtattva. Here the bondage of Prakriti on Purusa is more prominent than that in Mahatattva. But it still is subjective in character , because Purusa , even under such a condition , gets no objectivity. This bondage of Mahatattva is therefore more or less a theoretical concept.

 Ahamtattva, from a psychological point of view, is the activated counterpart of the  subjective "I" the act of subjectivation being brought about  by mutative Prakriti. Objectivation takes place because the static principle , influencing Ahamtattva, forces it to assume the form of the result of final activation.  Here Purusa undergoes an objective change and so the metamorphosed stage is an objectivated form of the subjectivated "I" and also of Supreme Consciousness . It is not only that the Cosmic Doer "I" has performed a psychic function under the influence of mutative Prakrti but a portion of the Doer "I" or Ahamtattva has imbibed the result of its own action and thus gets objectivated under the influence of static Prakriti. Purusa feels the bondages as an objective reality and this Doer Purusabhava coming under the influence of the static principal is the Cosmic chitta. This chitta is an objective reality, its immediate mental subjectivity being the Mahatattva.  Mind is the collective name of Mahatattva , Ahamtattva and chitta, its subjective counterpart being the Cosmic Purusa.