Origin of the Prana : The Sattwik portion of Vayu Mahabhuta or the gross air element exists in the human body in the form of Prana. When human body is formed, the Sattwik portions of the five elements become material cause of this body. Among them the Sattwa predominating Vayu or air also, in the form of a material cause, as Prana, exists in the body as an auxiliary. The air that we take in through inhalation and throw out by exhalation serves as nourishment similar to food and drink. But it should be remembered that the Rajas predominating Vayu or air is not always the giver of life. When it is mixed with various poisonous gases, and other impure objects, it becomes life-destroyer. For instance, the air at the very high levels in the sky and the air in the depths of the earth may be life destroyer.
The nature of Prana: The Prana (vital air) that is formed out of the Sattwa portion of the gross air element, is not visible to our gross eyes even as the Creator is not visible, but it is experienced through the sense of touch (by the skin). It assumes the form of any gross object, with which it comes into contact. During meditation when a Sadhaka visualizes this by his divine eye, which is different from the gross eye, he finds that its colour resembles white clouds with a bluish glow, and is of the size and form of the gross body.
There are, however, certain changes in the form and action of the Prana according to the different parts of the body.
The abode of Prana : The abode of Prana in all living beings is the physical body, where Prana Vayu is divided into 10 parts. lt is named according to its location and function in the body. The Prana is separate from the body and at the same time pervades it also. The Annamaya and Pranamaya sheaths originate at the same time. In the physical body the Sattwik portion of the earth element is the main cause in the formation of bones, skin, etc.; even so the Satiwik portion of the air element in the form of Prana plays a very important part in the building of the body, and exists as the support of life.
The relation of the Prana: The Prana is directly related to the body, and indirectly to all Kosha-s or the sheaths. Though existing in one place it pervades the whole body and keeps the physical body ever in activity. In fact it is the main support of the life of the gross body. Just as the gross body has various limbs such as arms and legs etc., and small parts such as the fingers etc-, even so the Pranamaya Kosha or the Vital Air Sheath has the main limbs such as Apana Samna etc. and stib-limbs such as Krikal, Devadatta and so on. The relation between Annamaya and Pranamaya Kosha-s continues till death-they cannot exist alone, one is the supplement of the other, and are connected and concerned with each other just as the astral and causal bodies remain connected with the subtle Prana until Moksha and the latter is separated from the two former ones during Moksha only, so also the gross Prana separates from the physical body only at the time of death. Both the separated gross Prana and subtle Prana dissolve into their initial cause.
The functions of the Pranamaya Kosha according to its parts: The Pranamaya Kosha is constituted of 10 Prana-s : five main Prana-s and five sub-Prana-s. How these Prana-s dwell in the different parts of the body and discharge different functions, is shown in Illustration 1O B. The description is as follows :
Apana is that which throws out the impurities in a special way and creates strength. The field of Apana is from navel to the soles of the feet.
Because of the predominance of the earth element, it is characterised by heaviness and therefore, it moves downwards. It draws urea from the kidneys, and brings it to the bladder, then it expels urine from the bladder; at the time of copulation it causes the flow of semen and of menses; it causes the expulsion of foetus from the womb and baby; it causes the digestive juices to flow in the intestines; it throws the excreta downwards and expel it by the anus. At the time of nature's call, it aids the expulsion of excreta and urine and it stimulates the lower limbs from hips, thighs and knees to the toes. These are some of the special functions of the Apana Vayu. Because of the predominance of earth element it is of the colour of yellow dust or smoke, indicating heaviness. (Ayurveda describes the colour of Vata or air to be blueblack, or the colour of the black plum.)
Samana Air :Rasam Samam Nayati-Samyak Prakareva Nayati iti Samanah
That which nicely prepares Rasa or juice of the food, and distributes it to the proper places in the body, is known as Samana Prana. Its field of activity is from the heart to the navel. Because of the predominance of the water element it is white in colour, it is a little light and cool in nature. In digestive processes of the food, it causes the secretion of the digestive juices in the stomach, liver and duodenum and in the small intestines. It mixes the liquid portion of food and wets every particle of it. The nature of air or Vata is Yoga Vahi; that is, it adopts the attribute of the element with which it is conjoined. Because of this nature, the Samana Vayu is heating in conjunction with bile and cooling in conjunction with phlegm. The intensity of gastric fire is decreased by the water element or Apa tattwa-phlegm. It also aids in the function of spleen, kidneys, and the urinary process. And, according to the meaning and quality of its name, it distributes the digested food to proper places, and thereby nourishes the nervous system, brain, heart, etc., and all the parts of the body. It renders them efficient to discharge their respektive functions. The heaviness or density of Samana is lesser than that of Apana. "Samana-Jayajjwalanam" (Yoga 40 - 3) According to this Sutra also, it is by regulating the Samana Vata that the digestive fire and the process of digestion are kept in order. Consequently, the health and the effulgence of a Yogi is ever kept up.
Prana Air: Prakarsena Anayati iti Prakarsena va Balam Dadati, Akarsati cha Shaktim Sah Prinah
That which draws from outside breath, food, etc., or that which bestows strength on the entire body and draws the vital force from the air is known as Prana Vata or the Prana Air. Ever engaged in activities, the energy that is being lost through the inhalation and exhalation is recouped by this Prana Vata that draws special energy from the atmosphere and falls the body with this energy in the form of breath. That is why the body remains fit for preforming actions. Almost all of us have this experience when there is need of greater strength for doing any work; we perform it by filling our bodies with energy by taking a deep breath. By doing so the ability of the body for doing action is enhanced and more weight can be lifted. The abode of Prana Vata is from the mouth to the heart, and this is also the field of its activity. Because of the predominance of the fire element it is golden in colour and because of lightness it is characterised by an upward movement. It moves between the nostrils and the heart through inhalation and exhalation. To aid the utterance of sounds, to move down into the stomach whatever is eaten or drunk, to create sweat, to maintain the heat of the body, to make the colour of blood red, to circulate blood, and to cause hunger and thirst-these are also the functions of Prana.
Udana Air :Unnayati Yah Ut Anayati va iti Udanah
That which keeps the body lifted upwards, does not allow the body to fall down and takes it upwards, or that which lifts food from down below the stomach, throws it outside, through vomiting, is known as Udana Vayu. It dwells and functions in the region of the throat. Because of the predominance of air element it is light green mixed with blue colour. Whatever is eaten or drunk is pushed down and occasionally in vomiting the food is thrown out by Udana Vayu. It also aids in speaking, singing, or making any other sound. By controlling Udana Vayu the body can be made very light by mere Samkalpa or will. In the Yoga Darshan 3-39, Vyasa comments : "Utkrantischa Prayanakale Bhavati, Tam Vashitwena Pratipadyate" A Yogi having acquired mastery over Udana Vayu allows the life-air (Prana) to pass out through the tenth door and can thereby move towards the higher worlds. This is a power that is attained by the mastery over Prana. Even in life, this Udana Vayu enables the body to be lifted upwards; in other words, when we turn in different directions, or run, we do not fall down. It is due to Udana Vayu that we are able to do so. It functions from the throat to the head. It is Tiryak-gami, moving in slanting manner like air.
Vyana Air:Vyapnoti Shariram Yah Sah Vyanah
That which pervades the entire body is Vyana. lt is ether predominating, sky-blue in colour, and light. It performs all the functions of the body and by pervading the entire body it helps the sensory nerves, gross and subtle, to be active; it aids the beating of the heart, fervour of the body, blood circulation and in all the other functions of the Prana-s and the sub-Prana-s.
The description of the Sub-Pranas: The functions of all these are local and limited.
1. Devadatta: This is located in the nostrils and is earth predominating. It is yellow and dusty in colour, dusty in appearance and heavy in nature. Some consider it to be located in the mouth, and take it to be the cause of yawning. It also causes sneezing.
2. Krikal: It is located in the throat, is water element predominating, white in colour, and a little light by nature. It causes yawning and awakens hunger and thirst. "Kantha-Kupe-Kshut-Pipasa-Nivrittih" (3-30). The meaning of this Yoga Sutra is that by doing Samyama on Krikal and Udana Vata which are located in the pit of the throat, one acquires mastery over them, and thereby becomes unaffected by hunger and thirst.
3. Kurma: It abides in the eyelids. It is fire element predominating, golden or orange in colour and it is of the nature of contraction and expansion. It performs the function of the winking and blinking of the eyes, or closing and opening of the eyes by the eye-lids.
4. Naga: It is seated in the mouth, is wind element predominating, green mixed with blue in colour and light in nature. lt causes belching and hiccup. Some consider it to be helpful in the awakening of Kundalini.
5. Dhananjaya: It pervades the whole body, is ether element predominating, sky colour and light in nature. After death, and while alive,it causes swelling. This is its function. It aids the movements of the body-going and coming, and is also nourisher of the body.
The functions of the Pranamaya Kosha or the Vital Air Sheath
Pranamaya Kosha (Vital Air Sheath), which is constituted of all these Prana-s, has the following functions: Pranamaya Kosha is made up of Sattwa predominating air element, and is a subtle veil that encases Manomaya Kosha (Mind Sheath), Vijnanamaya Kosha (Intellect Sheath) and Anandamaya Kosha (BLISS Sheath). Veiled by this sheath the Purusa (Soul), abiding in the Anandamaya Kosha or BLISS Sheath, identifies with the Vikara-s or the modifications of the Pranamaya Kosha and becomes, as it were, giver-speaker-doer-enjoyer-hungry-thirsty etc., becauce these are the functions of the Pranamaya Kosha. This sheath is mastered by the practice of Pratyahara (withdrawal of senses) and Dharana (concentration on any particular object). While this sheath causes sufferings due to hunger and thirst, restlessness, due to desire etc., it causes satiety by their removal, and also it causes sex-pleasure, etc. We have shown in the previous pages of this book, how Prana-s and Upaprana-s, which constitute the Pranamaya Kosha, pervading the entire physical body, perform all the functions of it. This Pranamaya Kosha, thus existing in the bodies of all creatures, sustains life. The physical body is its abode or substratum. The physical body cannot exist even for a second without this sheath, because the life of the physical body is sustained by the inhalation and exhalation of breath, and strength for all the actions of life is due to this sheath alone.
The size of Pranamaya Kosha : The Upanisad Taittiriya, Brahmananda Valli, Section 2 Mantras 1-2, verifies my own experience :
There is another body different from this gross body consisting of food and water, which is inside the gross body and is full of Prana. This gross body is permeated with Prana. This Pranamaya Kosha (Vital Air Sheath) is of the size of the gross body of the human beings." In this Valli of the same Upanisyad further, there is a description of the five sheaths which are of the form of physical body of man and pervade it. When it is seen during concentration, it appears like white cloud or as "Chhaya-Purusa" of light colour, or sometimes like a ballon filled with luminous vapours. It is like the physical shape of the body with all its limbs and parts, although not visible to the physical eyes, yet it exists pervading the physical body in the waking state. In the state of meditation, though it does not leave the physical body, yet it appears to be different from the physical body, and because of the pervasion of Sattwa it is luminous-transparent, when Rajas predominates it has a golden glow, and with the predominance of Tamas it is smoky in colour. A meditator visualizes it clearly in Samadhi with the aid of Divya Netra, the Divine Eye. After death, along with the physical body, the Pranamaya Kosha also merges in its cause "Vayu Mahabhuta" the air element.
The Visualisation of the Functions of the Pranas: The functions of these Prana-s are directly visualised by the Divine Eye (Divya Dristi) in a state of meditation by keeping the physical body its basis. The main purpose of the detailed description of the physical body that we have given in the previous pages of the book is to enable the Sadhaka to become aware of the functions of Prana, mind, Buddhi or intellect, Indriya-s or senses, etc. - all luminous objects which abide in physical body by keeping the physical body the basis of observation of these functions. Just as the gross portion of the gross body, that is flesh and bones etc., derive nourishment and strength from the gross food, even so by the intake of air through breathing, the Prana Shakti or vital air energy pervades the body and functions in the body. You can see Mukhya Prana or the principal Prana, that abides in the area from mouth to heart, receiving food from air inhaled by breathing, and performing the function of purifying blood in the lungs and causing warmth in the body. This function is directly seen when this vital force is abiding or is held in the lungs which are the gross parts of the body. The warmth is experienced by the skin-sense of the lungs and the functions of the purification of blood is seen by the divine eye. These two factors conjointly complete our visualisation.
In the same way, the 'Samana Prana' having received its food in the form of breath, softens the food that lies in the stomach. Again the food ground by the muscles there and turned into chyle, bile from the gallbladder and juices from liver and pancreas are collected in the duodenum. This Samana Prana then converts food into chyle or blood and distributes the blood to different limbs of the body, thus giving nourishment to all. Thus the Samana Prana justifies its name. (Samana means equal, i. e., it distributes equally to all limbs). Next, Apana Vata, having completed the assimilation of the half digested food that has come to the intestines and the large intestines, pushes the waste matter towards the anus. How, with the help of this Apana, the kidneys purify the blood and how urine being filtered from the blood collects in the bladder? How the essence of chyle and blood etc-, that is the semen, is produced? How urine and waste matter are thrown out? How this Apana Vata moves all the muscles from the head to feet? How does it assume a special form and is known as Apana ? Similarly, Udana, Vyana etc., the Prana-s and Upaprana-s, how are they aiding the functions of the body and with what special Prana-s all these functions must be experienced by the subtle vision, so that our intellect is sharpened and the scientific knowledge is acquired without any error or illusion. While directly realising the functions of the Prana-s, one is struck with profound wonder, and his intellect remains amazed at this great marvel. 0 aspirants! You can yourself experience all this, and even things that are still more wonderful in your very body, by concentration.
Mutual relation between mind and gross and subtle Pranas
Here is the necessity of understanding one more point which is of scientific importance, that is, this Prana Tattwa is pervasive in the sensory nerves that are spread all over the body and its parts or limbs and the Mind Sheath (Manomaya Kosha also is pervasive in the body through these nerves. Just as electricity having pervaded the copper wire moves from one place to another, and manifeste its form as light various bulbs even so this subtle Pranik force in the form of life, emanating from the Atmik centre, flowing through the Anandamaya Kosha or the BLISS Sheath that abides in the heart, inundating the Vijnanamaya Kosha (Intellect Sheath) and Manomaya Kosha (Mind sheath) of the brain, reaches the physical body through the medium of the Pranamaya Kosha or the Vital Air Sheath, and manifeste its light as it is, shown in Illustration No. 11. This radiance or light in the form of Jnana or knowledge and Kriya or action, having pervaded everywhere, performs all the enjoyments of human beings. The luminosity of this light or energy is specially manifest in the Chakra-s or subtle centres that have been described in the Annamaya Kosha or Food Sheath. These sheaths also are successively subtler and subtler. For instance, Food Sheath or Annamaya Kosha is the grossest and Anandamaya Kosha is the subtlest of all. These sheaths are so intimatetely connected that they cannot be separate from one another as long as one is alive. But the energy of these sheaths can be gathered in their respective centres; for example, the centre of all knowledge and action is Antahkarana. In the state of Nirbija Samadhi (Seedless Samadhi) or Asamprajnata, when Atman rests in its own Swarupa or essence, this body becomes as though completely inert, the intellect becomes still, all the senses, mind and the Prana-s become motionless. Similarly, the energy of knowledge and action can be controlled to a very great extent in the Manomaya and Vijnanamaya Kosha-s of the brain; for instance, in the states of Savichara and Nirvichara Samadhi-s the functions of Pranamaya and Manomaya Kosha-s become still, as though checked. Otherwise these samadhi-s will not be possible. Just as when we control the flow of electricity from the centre there is no flow in the circuit, and whenever the switch is off, there is no light. Similarly the flow of energy is in the case of Samadhi-s. In the case of Asamprajnata Samadhi, when the switch in the form of Chitta is off, the flow of knowledge and action becomes very slow, or checked. Even so, by switching off the intellect, the functions of Vijnanamaya Kosha-s become inactive even as in Tamas predominating Samadhi or Susupti or deep sleep, there is no gain of knowledge. By switching off the mind the reciprocal functions of the senses as also the functioning of the Pranamaya Kosha and the Annamaya Kosha or Food Sheath become dull; for instance, in the state of sleep the gross body lies inert but the internal blood circulation, digestion, inhalation and exhalation etc. continue. In the waking states the very same Antahkarana, conjoined with Prana-s flowing in the form of Vritti or thought wave, having reached different parts of the body, continues to infuse knowledge and action along with the blood circulation.
Due to this mutual intimate relation, mind becomes relaxed by the inertness of Prana-s, and the Prana-s become relaxed by the relaxation of the mind. But complete cessation of the gross Prana is true neither to experience nor to reason. In other words, the velocity with which the Prana, mind and other Tattwa-s work in the wakening state, perform the functions of the body and cause those functions, becomes slow or inert in Dhyana (meditation), Samadhi and deep sleep. "Pranah Suptesu Jagrati" Prana-s are awake even when one is asleep. This Upanisadik Mantra declares the same truth. The inertness of Prana, mind and body depends upon the control of the Chitta. The more the control of Chitta, the more there will be inactivity of Prana etc. Consequently, with the stillness of all the distractions, Jivatma or soul realises unobstructedly is essential nature and in the Asamprajnata Samadhi realises the light of the Supreme Soul that also abides within.
A doubt is cleared regarding Pranamaya Kosha: Why is Pranamaya Kosha given so much importance when it is only an effect of air element and is an auxiliary cause in the formation of the physical body like other elements? Answer: Gross Prana is the main support of life in the gross body. When the body is formed, the air element is the main auxiliary material cause that collaborates with it. Mainly because it is the support of the life of Anandamaya Kosha and the sustainer of it, it is named as Pranamaya Kosha or Vital Air Sheath. This may also be called "Air Sheath", because the Material cause of it is air, or it is a product of air. Being the effect of the air element, it maintains the functions of the body in the form of vital force or life-energy and also it is the auxiliary material cause of this body. These five elements together, or in the form of Aggregate, make this gross body. The ether gives space, earth, water, fire and air elements together go to form the gross body. The air element, having assumed the form of Prana and becoming the sustainer of life, is the main cause of movement and of any function in the Food Sheath or the gross body, therefore it is known as Prdnamaya Kosha. Similarly, the fire element having modified itself in the form of an effect appears as Jatharagni or the gastric fire and, secondly, it pervades the whole body in the form of Tejas or light. Again, in the form of heat, it becomes the force that cooks; in other words, it converts all materials and juices into other forms by cooking them, and metals as well by melting, and being the auxiliary material cause it is in the form of agneya Kosha or Fire Sheath. Though the seers have not given it a separate name such as Agneja Kosha - Fire Sheath-yet similar to the Pranamaya Kosha this Agneya Kosha also is the sustainer of life. Just as air and fire having transformed themselves have become the sustainer of life of the body, even so being the effect of water the 'watery sheath' also is the sustainer of life. The Sattwik portion of water in the form of auxiliary material cause has organised the whole human body. It is the sustainer of life existing in the form of modifications such as chyle, blood, or semen and Raja fluid etc. This also, like other elements, serves the purpose of a sheath for the physical body. We may call this Water Sheath. The seers of Nyaya philosophy consider the earth element as the main material cause in the formation of the body. Bones and whatever is the gross part in the body have been composed of the Sattwik portion of the earth element.
This also can be called as Parthaviya Kosha or Earth Sheath. This sheath has in its womb the sheaths of wafer, fire, air. Just as this gross sheath keeps in its womb the subtle sheaths, even so subtle matter keeps in its womb gross matter. Therefore, all these four can be said to be sheaths. Though the teachers of the scriptures have described it mainly as the Pranamaya Kosha, yet these four can also be called as Kosha-s.
These five Kosha-s are the effects of the Sattwik portion of the Pancha-Bhuta-s or the five elements. They being intiniately connected with each other become the cause of enjoyment and the liberation of human beings. Every sheath stands on the mutual support of each other; no sheath can perform any function independently or without the support of others. Just as we consider Annamaya, Pranamaya, Manomaya, Vijnanamaya, Anandamaya as Kosha-s, similarly, what harm is there in considering water-sheath, fire-sheath, air-sheath, which are in the gross body, or earth-sheath to be sheaths or Kosha-s? Because of the predominance of Vayu or air Pranamaya Kosha alone has been described. We, too, for keeping the views of the teachers intact have desscribed it as the Pranamaya Kosha mainly. And it has been considered proper to give an indication according to context of the Kosha-s such as water and the fire sheaths. In the authoritative scripts Prana is used in the sense of air element combined with the element of fire and water.
In the cosmos, ether is subtler than the other four elements and is not only covering them but is also a part of their composition. Similarly, air is subtler than fire, water and earth; fire is subtler than water and earth; and water is subtler than earth; all the subtler elements cover is well as form part of the gross one. The position in the body is exactly the same- the subtler elements act as covers for the grosser ones, just as the five Kosha-s penetrate one another, the five elements also cover one another, as well as penetrate them in order of their subtlety.
CHAPTER III
THE MANOMAYA KOSHA (MIND SHEATH) AND ITS SCIENCE
Antahkarana Chatushtaya (Fourfold Internal Organ)
The Antahkarana Chatustaya is formed from Mahat Tattwa, the first modification of Prakriti on leaving its state of equilibriurn. Antahkarana has fourfold characteristics: Manas (mental faculty of concept and imagination), Buddhi (intellectual or reasoning faculty, the leader of the mind), Ahamkara (the sense of individuality or egoism), and Chitta (the 'mind-stuff' of memory and emotion). The Antahkarana Chatustaya is depicted in Illustration No. 12. We shall now consider this internal organ in detail.
By the power of the subtle vision we have transcended the two parts of the 'body-castle' composed of Sattwik portions of the five subtle elements-Annamaya Kosha (Food Sheath) and Pranamaya Kosha (Vital Air Sheath). But victory over these two sheaths is only a first stage since they are merely the coverings of the divine force, the abode in which Chetana, the sentient being, is hidden. Children may think that by running over stones they have conquered the latent fire in matter, but the fire hidden in stone is a subtle force that is unvanquishable and invincible when released. Modern scientists have studied and experimented with the subtle forces in the atom that constitute matter and have found how some of that force may be released. In the atom there is a central core called the nucleus, around which revolve particles called electrons, like planets round the sun. Within the nucleus itself are protons and neutrons, the protons carrying a positive electric charge, the number of protons determines the type of matter to, which the atoms belong. When neutrons from one substance are shot into the nucleus of a uranium atom, the nucleus splits, releasing great heat in the process and also sending other neutrons into other nuclei which split in turn, causing what is called a chain reaction. Through such mysteries of matter scientists have developed the destructive atom and hydrogen bombs which have terrified the modern world.
So we should remember that although the physical and vital sheaths appear more solid and firm than the subtle energy from which they are born, and which we cannot perceive with physical eyes, still these sheaths are weak and unimportant in the face of the mighty force of the subtle elements. The experiences and mastery of the Sukshma Sharira (the astral body) formed from the subtle Elements are a more difficult matter than that of the physical body. The astral body is the centre for radiation of energy. We need to study the sequence of evolution of subtle and causal bodies; without this knowledge the aspirant cannot enter into the higher Kosha-s or sheaths nor will he be able to use the Tattwa-s or elements for his spiritual evolution. We shall now consider the origin of the physical body of man in the evolutionary process of creation.
Brahman, the Absolute, is omnipotent, substratum of all, eternal, omnipresent, all-pervading consciousness. Prakriti (matter) with all its aspects -time, space and causality-is within Brahman. Prakriti which is the balanced state of the three Gunas- Sattwa, Rajas, Tamas- has an eternal association with Brahman, and is also eternal. In the creation of time are vast cycles of recurring events. After Pralaya, the deluge, recorded in scriptures, through the force of fructifying karma of Jiva-s (individual souls), Divine Will creates Agitation in Prakriti. As a consequence, Prakriti assumes an unbalanced state and originates the world that is constituted of the three Guna-s. Though the relation between Brahman and Prakriti is eternally in the form of 'Pervader' and Pervaded' Vyapya-Vyapaka Sambandha) and does not cease even in Pralaya or dissolution, this relationship becomes non-manifest in the same way that the waking experience of the individual soul becomes non-manifest or absent in the state of deep sleep. Similary, in Pralaya all the gross functions of Brahman appear to be absent because they are not manifest.
When Prakriti thus gets its equilibrium disturbed, there arises, as an effect, the first of all evolutes known as Maha Akash (ether in its subtlest form), directions, time, Mahat, then Mahat Sattwa, Mahat Rajas and Mahat Tamas. Among these, the Mahat Sattwa, Mahat Rajas and Mahat Tamas are the material cause of the fourfold internal organ -Antahkarana Chatustaya- of the Jiva, individual soul. lt is explained thus : According to the laws of nature, all the objects which have evolved from Prakriti must contain the three Guna-s in differing proportions. No object is formed by just one or two Guna-s. On this basis, Mahat or cosmic mind-stuff is of three kinds according to the proportions of the Guna-s: Pure Mahat Sattwa, in which Sattwa predominates, is the cause of Samasti Chitta (cosmic Chitta). The individual Chitta of the Jiva is a subtle and infinitesimal portion of Samadhi Chitta and exists as an effect of it; therefore the material cause of all the individual Chitta is the Samasti Chitta. This active fragment of Samasti Chitta gives Bhoga (enjoyment) to each and every Jiva, forming a relationship of individual soul and Chitta known as Swa-Swami-BhavaSambandha (the connection of owner and owned). Purusa, the soul, is the owner while the Chitta is the owned. This is also described as Bimba-Bimbi-Bhava (the relation of object reflected and the reflector or mirror). The soul is the object reflected and the Chitta is the mirror in which reflection takes place.
Out of the Mahat Rajas there arises a Rajas predominating evolute known as Samasti Buddhi or cosmic intellect. The intellect associated with every individual soul is an active portion of this Samasti Buddhi Tattwa, which is the material cause of all individual Buddhi-s or intellects. This, then, is the second part of the Antahkarana Chatustaya. There is this clear difference between Samasti Chitta and Samasti Buddhi which has not been so described by the teachers of the Samkhya and Yoga schools of thought, as according to their views Chitta and Buddhi are one Tattwa (principle) only. In common with others who describe Antahkarna Chatustaya, the fourfold internal instrument, I accept the explanation given previously.
Now, the third resulting modification Mahat Tamas evolves into Samasti Ahamkara (Cosmic Ego Principle), which is of three kindsSattwa, Rajas, Tamas Samasti Ahamkara-s, each producing its own individual ego. Each ego is a portion of the Samasti Ahamkara-s which are the material causes of all the individual egos.
These three important parts arise in the same manner as the initial modifiations of Prakriti (the nature), having its three Guna-s- Sattwa, Rajas and Tamas.
After these threefold modifications in Samasti Ahamkara-s through the three Gunas- Sattwa Ahamkara, Rajas Ahamkara and Tamas Ahamkara, the Sattwik Ahamkara (ego-principle) gives rise to five Jnanendriya-s (senses of perception), the Rajasik gives rise to five Karmendrija-s (senses or organs of action), while the Sattwik and Rajasik Ahamkara-s both combine to give rise to Manas or mind. Manas is formed from equal portions of Sattwa and Rajas, hence the mind is able to get work from both Jnanendriya-s and Karmendriya-s, the senses of perception and of action. Because of this equal Proportion of Sattwa and Rajas, mind is very powerful, very forceful, active and swift. From the Tamas predominating Ahamkara arise five Tanmatra-s (subtle elements).
The Meaning of 'Antahkarana : Antahkarana means 'hidden' or 'inner' instrument and its functioning does not appear to the gross eye. Jivatma, individual soul, is also a self-illuminating principle that cannot be experienced by the senses; therefore, the instruments adopted by the Jivatma cannot be visible to senses either, whether these instruments be subtle or gross as things are in reality. One part of this inner instrument is somewhat gross- this is the Sukshma Sharira, the subtle or astral body. It has two parts, the first being action-predominating, known as Manomaya Kosha (Mind Sheath) the second, which is knowledge-predominating, is known as Vijnanamaya Kosha (Intellect Sheath). But these powers of knowledge and action do not belong to the sheaths themselves in which they are manifest. The centre from where these energies arise and flow constantly to the physical body through the two sheaths, Mind Sheath and Intellect Sheath, is called Karana Sharira (Causal Body) or Anandamaya Kosha (BLISS Sheath). All this description has been dealt with under the heading of Antahkarana Chatustaya. We shall describe the origin of these energies and the processes by which they are manifest in this, 'body-castle' and the functions they perform.
The sequence described is from gross to subtle, giving the nature and evolution of mind, intellect, Ahamkara (ego) and Chitta (subconscious mind-stuff), including the functions of these four instruments. The Vritti-s or functions of the Antahkarana are also being described, as well as the methods of awakening agreeable Vritti-s and checking disagreeable Vritti - s.
Antahkarana is the Seat of all Experiences and Realisations: You may not have fully understood this mystery as yet, but you should remember that whatever knowledge you have acquired so for concerning the Annamaya and Pranamaya Kosha-s (physical and vital air sheaths) has been done with the aid of Antahkarana Chatustaya. The next revelation of the subtler sciences will also be possible by the Antahkarana alone; therefore, the aspirant must acquire detailed knowledge of the constituent elements- form, size, colour and functions etc. of this internal organ; otherwise he will be unable to proceed further in Yogic practice. In view of this only we have written a detailed chapter on Antahkarana.
The Views of Scriptures: Scriptures differ in certain details in their views about Antahkarana. According to Nyaya and Vaishesika teachings, Manas corresponds with Antahkarana and serves the purpose of all four instruments. Samkhya and Yoga teachings consider the internal organ to be composed of the three: Manas, Ahamkara and Chitta (Buddhi or intellect being included under Chitta). The Upanisad-s however, teach that Antahkarana Chatustaya, the fourfold internal organ, is formed from the aggregate of Manas, Buddhi, Ahamkara and Chitta, and this view is also accepted by me. On the basis of my direct experience I have ascertained the qualities, characteristics and functions of these four. These I am describing in order to facilitate understanding of this fourfold instrument so that an aspirant may be able to realise it directly.
Ascertaining of the Functions of the Fourfold Instrument: In ascertaining these functions it is possible that Samkhya and Yogi philosophers may have taken a broad general view and thus come to describe Antahkarana Trayi, the threefold internal organ, but complete understanding of the internal instrument is not possible if we accept its functions as only three or four. It is proper to consider Chitta as separate from Buddhi (intellect) because only on this basis is the formation of Vijnanamaya and Anandamaya Kosha-s understandable, and hence astral and causal bodies separately realised.
In the process of evolution, Samasti (universal) and Vyasti (individual) Chitta is formed out the Sattwik portion of Mahat Tattwa (cosmic mind-stuff), Samasti and later Vyasti Buddhi or intellect arise out of Rajas portion of Mahat. Therefore, Chitta and Buddhi are both knowledge predominating principles. Manas (mind) arises out of the Rajas and Sattwik portions of Ahamkara (ego principle). The senses or Jnanendriya-s arise out of the Sattwa predominating portion of Ahamkara, while the Karmendriya-s (organs of action) arise out of the Rajasik Portion of Ahamkara. The Rajasik portion of Ahamkara being mixed with these three, they are, therefore, action-predominating. Since Manas (mind) has both Sattwa and Rajas, it engages the Jnanendriya-s and Karmendriya-s directly and not the Buddhi (intellect). For this reason both types of the Indriya-s (senses) have been taken as associated with Manomaya, the Mind Sheath. The mind, because of its ability to conduct both types of Indriya-s, is called the king ot senses (Indriya Raja). Thus, when mind joins with both the indriya-s and engages them in their respective functions, this Aggregate of mind and ten Inidriya-s is called Manomaya Kosha or Mind Sheath. When intellect conducts the mindsenses, it is called Vijnanamaya Kosha or Intellect Sheath. This is the essence of the description of the astral body (Sukshma Sharira) that forms our present study.
It is from the five Tanmatra-s (subtle elements) consisting of three Guna-s that the subtle bodies are formed and subtle objects enjoyed. In fact, the five subtle Tanmatra-s are the material cause of the subtle divine sense-objects and such other subtle matters. Because of the difference in function of Antahkarana Chatustaya, that is, in the functions of Chitta, Ahamkara, Buddhi and Manas, the Sukshma Sharira or astral body is distinguished from Karana Sharira, the casual body. When mind, intellect and the ten Indriya-s aggregate, the five subtle elements create a sheath of Panch Tanmatra-s (five elements) to hold them together. The Aggregate of mind, intellect and Indriya-s encased in Tanmatrik sheath is the astral body. This Aggregate performs the functions of Jnana and Vijnana- knowledge and experience. It should be remembered that the causal body is formed prior to the astral body, and in the causal body Chitta and Ahamkara conjointly with the individual soul (Jiva) provide Bhoga (enjoyment); here Prakriti remains the material cause. Now, from Sattwik Tanmatra are formed the subtle bodies of Deva-s, human beings, animals, insects, trees and plants. Even in these subtle bodies there are differences in the actual constitution due to different degrees of Sattwa, Rajas and Tamas, just as in the differences of physical bodies. Astral bodies have the capability to expand and contract. Next, out of the Rajas predominating Tanmatra-s (subtle elements) subtle objects are created which offer enjoyment to the astral bodies. In these Rajas predominating subtle objects, other Guna-s are auxiliary. The astral body is the means of enjoyment of the subtle objects on higher plane. lt also maintains its existence by assimilating the subtle objects composed of the five subtle elementsthis need being fulfilled by those objects composed of Rajas predominating Tanmatra-s. The gross five great elements arise out of Tamas predominating Tanmatra-s, but are also composed of the three Guna-s. With the prominence of Sattwa and diminution of Rajas and Tamas of the five elements there arise the physical bodies of Deva-s, men, Gandharva-s (heavenly musicians) and other supernatural beings. With Rajas and Tamas predominance are formed the bodies of animals, birds, insects, flies, and so on. Rajas predominating gross elements abide in the ether and the spaces between the different worlds and bring forth the objects of enjoyment for beings. For instance, the air pervading ether and the water particles found therein and water in the form of clouds, fire in the form of lightning and in the particles of earth- these are the Rajas predominating forms of the Mahabhuta-s (gross elements). Next, from the Tamas predominating Mahabhuta-s are formed the solid masses of earth, planets and other heavenly bodies, either inhabited by living beings or devoid of them. After the creation of the world of birds, insects and animals, with their food, men and Deva-s are created, at first without procreative sexual function. Then commences sexual creation.
So we have described briefly how the human body comes to be formed in the course of creation. This human body is extremely mysterious; it is not only the seat of enjoynient but also of liberation from Prakriti (matter) and it is in this human body that the soul has its seat. This must be visualizcd as a fact of actual experience by you. Now, we shall describe in detail the subtle instruments hidden in this body, and how the soul, although without hands, feet or other organs, makes use of these instruments.
We have already commented upon the mention of mind, intellect, Chitta (subconscious) and Ahamkara (ego) in relation to Antahkarana in holy scriptures such as Upanisads and in other philosophical works, Inspite of a careful study of scriptures, with deep reflection and meditation, I could not find a clear description of the principles of Antahkarana so that one could comprehend the Formation, shape, place and its nature and functions in a proper way. There is no detailed agreement between different acharya-s (teachers) on this inner organ, Antahkarana. Since these are the functions nearest to the individual soul, I felt the great need for ceaseless meditation and analysis of this subject so that it may be properly realised. The main pathway to attainment of self-realisation in full spiritual knowledge is through this Antahkarana or internal organ. The following description is the result of years of study AND meditation.
First of all, we should know that Antahkarana, the internal organ, is Angi (the possessor of limbs), while Manas (mind), Buddhi (intellect), Ahamkara (ego and Chitta subconscious mind-stuff) are the Anga-s or limbs.
The Relationship of the four Anga-s with Sheaths: Amongst these four limbs of Antabkarana, Chitta and Ahamkara are specially and directly related to Anandamaya Kosha (BLISS Sheath) and Karana Sharira (causal body). Manas and Buddhi are related to Sukshma Sharira (astral body), in which Manomaya Kosha (Mind Sheath) is made up of ten Indriya-s (senses) and five Tanmatra-s joined to Mind. Vijnanamaya Kosha (Intellect Sheath) is made up of Manomaya Kosha joined to Buddhi (intellect). We shall now describe Manas (mind).
The First Constituent of Antahkarana- Manas Tattwa
The First Anga- The Manas Tattwa: The philosphers of Nyaya and Vaishesika - schools describe Manas thus : Yathoktatwat Cha Aguh (Nyaya 3-2-63). According to this Sutra, Mind is atomic and eternal. The characteristic of its existence is described as : Yugapat Jnananutpatpattirmanasorlingam(Mind is that which does not gain knowledge of two objects which are simultaneously present), but this description does not throw much light upon the nature of mind. Let us consider it in more detail.
The Characterisrics of Mind: That which performs the function of give and take, and engages the senses in their functions, is Manas, Tattwa, lord of the senses, without the help of which neither Jnanendriya-s (senses of knowledge) nor Karmendriya-s (organs of action) can properly operate. Without the aid of this powerful Manas even the intellect cannot perform its function of reasoning and analysing, Prana cannot perforrn its functions of activity and infusion of life, and the gross body cannot perform its functions of gross activities. Because of the rapidity of mental functions it sometimes appears as if the mind has performed many actions simultaneously. Just as a sharp needle may be passed through many pages of paper in an instant, but in fact it pierces the pages one by one in succession; similarly, mind performs action succesively.
The Origin of Mind: In the evolutionary process of the world, Samasti Ahamkara (cosmic ego principle) arises from Mahat, Tamas, then from Rajas and Sattwa predominating Samasti Ahamkara there, arises the mind. Thus, in the Mind, Sattwa is mixed with Rajas. On account of the Sattwa the Mind causes the senses to perceive and also for the mind to perceive by itself, and through the influence of Rajas it engages the Karmendriya-s in action. Mind has itself the miraculous power of reflecting actions and perceptions brought by the Indriya-s (senses) and of transferring them in a fraction of a moment. Since Ahamkara is the material cause of mind, the two resemble like father and son. It should be noted that the mind is not from Tamas.
The Nature of Mind: The Mind is a small luminous mass, unemanated, which has neither the burning sensation nor touch. Because of its nature of contraction and expansion it is described a Madhyama Parinami, that is, it keeps to the size of the body. lt has the special characteristic of luminosity and shines steadily in its own seat. Because of the influence of the three Guna-s, its form, colour and activity change constantly, but its characteristic nature is to remain shining like the orb of the moon, the Venus star, or like the scintillating dust particles in the beam of sunlight passing through an aperture into a room. While perceiving objects, the mind becomes multicoloured. For instance, while engaging the senses in Sattwik action the mind assumes the colour of a tranquil moon, but when engaged in terrible merciless actions rays of red or smoky blood colour emanate from the mind, appearing like the sparks of a firework. When influenced by Tamas in the form of fear, the mind becomes contracted, impure and shrivelled with its fixed situation; thus, mind performs the functions of giving and taking or directing the senses to perform while spreading its rays. These states of the mind are depicted in the Illustration No. 13 and 14.
The Abode of Mind: In the Brahmarandhra of the human skull, also termed Sahasrara, the thousand-petalled lotus or tenth door, there abides the astral body of man. The Illustration No. 12 shows the mind situated on top of the oval luminous mass of intellect.
The Relationships of Mind : Mind is especially related to the senses. intellect and the gross body. It reflects perception of object, action, conversation, etc., and the internal perceptions of the senses at every Moment. This function is Adana (take) and these reflections are offered to the orb of intellect in the function of Pradana (give); similarly, the decisions of intellect are taken and given to the senses. The mind must inevitably be related to senses and intellect in order to keep the senses engaged in carrying out the judgements of intellect. Without prompting by the intellect, mind and the other senses could got perform any function. When the mind offers any peiception or action to intellect for decision the appearance is as if a fish were moving in a well. Thus, mind is ever vigilant in carrying out the orders of the intellect and keeping the senses engaged in knowledge and action. It is the help-mate of intellect till final liberation. It is intimately connected with intellect and the aggregate of senses, and this relationship continues every moment, even as the relationship of body and life (Prana).
The Nature of Mind as influenced by the three Guna-s : Every object of the world is made up of the three Guna-s in varying proportions, and, therefore, influenced by one or other of the Guna-s depending upon their predominance. According to this universal law, mind too is influenced by the Guna-s. These are the three main states:
1. Sattwik Mind - In this state, mind appears like a clear lustrous moon with tranquil light, peaceful, steady as if inactive, but actually ever changing, dissociated from senses and objects, and peaceful in the state of Pratyahara (withdrawal of senses).
2. Rajasik mind: The mind influenced by Rajas shines like the Venus star, tinged with blue colour, endowed with an exquisite glow but very fickle; endowed with great speed of action it keeps in tellect and senses unsteady and covers distant places with its luminous rays. It causes the senses to move to distant places, quick and powerful as lightning to receive knowledge of divine objects through, contact with its own divine power. lt is endowed with dazzling light. At the time of receiving knowledge it is very vigilant and has special brilliance.
3. Tamasik Mind: This is of a slaty colour, smoky and dull like mist, endowed with the defect of Styana ('procrastination of action'). It postpones endlessly and renders body and senses, inert and inactive. It spreads darkness around and makes body and senses lazy; it makes, the senses inactive in performance of the functions of knowledge and action and becomes inactive itself.
The Qualities and Duties of Mind: Chanchalatwam Manodharmo Vahnidharmo Yathosnata- (just as heat is the nature of fire, so fickleness is the nature of the mind). This statement emphasises that mind is endowed with fickleness, quickness, and speed. Because of this the mind is able to bring about degress of knowledge and experience of any object, but when the rapidity of mind becomes disorderly it assumes a turbulent state and consequently cannot help in the proper attainment of knowledge and becomes an obstruction. Many aspirants have experienced this during their daily practice of meditation and worship and become distressed at this inner affliction of mental agitation.
The mind has two main functions or Vrittis-, Adana (taking) and Pradana (giving), and these may be classified as Samkalpa (thought) or Vikalpa (imagination). Just like a messenger the mind performs the function of Adana or taking, conveying the sensation of objects, knowledge and action, becoming identified with them. For the purpose of receiving judgement and correct decisions the mind with its reflection of objects and knowledge spreads their sensations in the intellect and because of its Vritti of identification, it colours the intellect, thus performing the function of Pradana or giving. Similarly,- the mind takes the instructions and decisions of the intellect and conveys them to the senses and also spreads them so that different parts of the body may obey them. The mind is not concerned with argument, comment or analysis. lt is important to remember that the action predominating Ahamkara (ego principle) performs the unmanifest subtle functions of the Chitta (mind-stuff) abiding in Anandamaya Kosha (BLISS Sheath).
Since mind has evolved from Ahamkara, it is also action-predominating and performs all the actions of Vijnanamaya and Manomaya Kosha-s (Intellect and Mind Sheaths). All the activities of Brahmarandhra, the great hole at the crown of the head, are relatively grosser and wider than those of Anandamaya Kosha, therefore mind does not interfere with the activities of the Chitta, nor does Ahamkara take any part in the functions of the Brahmarandhra. Thus, Ahamkara and mind are both action-predominating. Let us now look at this in detail.
Due to its natural activity the mind keeps itself engaged in movement and thereby keeps senses, intellect, Prana-s and the gross body active. In other words, it engages the senses in performance of bringing knowledge, it engages the organs of action in activity, the intellect in ascertaining, deciding and giving directions, the Prana-s in spreading knowledge, life and action, and it engages the gross body in receiving the gross enjoyments for the soul. The mind is itself ever engaged in bringing knowledge, and action as perceivied by the senses. Being associated with intellect it reflects actions for the ascertainment of objects, the activities of the sheaths and perceptions, and offers these to Buddhi, the intellect, like a servant to his mistress, then receives proper instructions. Mind renders the senses transparent by lending to them its own luminosity so that the senses thereby develop the power of seeing, hearing, smelling from a distance objects that are hidden and unknown. Mind enables the senses to enjoy gross objects and also subtle divine enjoyments. In waking and dreaming states the mind covers all the sheaths by its rays and keeps intellect informed of their functions. Just as a drop of oil spreads widely in water, so mind, having received the reflection of objective knowledge, spreads it in the intellect, and by thus colouring it receives the decisions of intellect. Being ever associated with the intellect it causes to engages itself in enquiry, reflection and meditation. At the time of internal or external concentration and meditation it becomes peaceful and concentrated, bringing knowledge of the objects meditated upon. Mind extends its rays to perceive objects to carry out the decisions of intellect, but at time of Pratyahara (withdrawal of senses) the mind withdraws its rays and becomes minute in size. Thus, expansion and contraction are the natures of the mind. The mind attracts the feelings and Samskara-s (impressions) that arise from the heart and deposits them in the orb of intellect, in Vijnanamaya Kosha. It prompts the senses for enjoyments and enables them to respond by lending them its own invincible powers. Being affected by the three Guna-s the mind assumes either balanced or unbalanced modes or becomes smaller or larger in size. All this is the nature, function and characteristic of the mind.
Amongst the four limbs of Antahkarana, mind is the most active of all and has the quality of doing things instaneously; because of this quality it has unobstructed motion. So the speed, of the mind has also to be described- this is necessary as well as pertinent to the subject.
The Speed of Mind: Armongst all the moving objects of the world, mind has the greatest speed. Its movements can be compared with that of time. Patanjali says : Kshana Tat Kramayoh Samyamat Vivekajam Jnanam(3 - 52) By Samyama on a moment (a point of time with its successive and incessant flow from past to present and then to future one attains discriminative knowledge. This Sutra indicates that when there is no possibility of differentiating between two similar objects even with intellect born of yoga practice, one can succeed by Samyama (firm meditation and concentration) on the uninterrupted sequence of Kshana-s (moments). Kshana may be explained in the following way: The smallest indivisible unit of time is known as Kshana, comparable with the smallest subatomic particle of matter. A principle that can perceive the sequence of Kshana-s must be at least as quick in movement as time itself, otherwise it would not be possible to distinguish the individual Kshana in a sequence. That principle is the Mind. Morover, the movements of mind are unobstructed. Mind has the ability to reflect all objects, everywhere, whether in the heaven above or the worlds below, from the smallest particles to the greatest masses of matter. Mind can cognise all objects, whether far or near, hidden or manifest. It is said in the Vedas - Daramgamam Jyotisham JyotrekamAmong all lights, the light of mind reaches the farthest.
The Principle of Perpetual Motion: We must now stress the important principle that Rajoguna, which is a part of the Aggregate of the three Guna-s, is present in all the objects of creation -, therefore, no object of the world can be perfectly static. How, then, could the four limbs of Antahkarana, the internal organ in contact with the senses, be considered immovable? They are all effulgent astral matters and appear to be conscious due to contact with the indestructible and conscious Jivatman (individual soul) and are ever engaged in activity. Because of the unobstructed and continuous contact of the conscious Jivatman and the Chitta, there springs up knowledge and action (subtle Prana). This Sukshma Prana (subtle air) is active during the whole life of an individual and keeps the five Kosha-s (sheaths) also engaged in their proper functions. In the absence of its activity human life could not exist even for a moment. Even the immutable atman appears to be mutable or movable due to its contact with Chitta. Because of the eternal pervasiveness of Paramatman (God) in inert Prakriti (matter), this Prakriti is ever engaged in activity and it appears as if God Himself is causing things to be done. Even objects like the sun, moon, stars, earth, mountains, etc., that at first appear unchangeable, are all undergoing Avastha Parinama (transformation of condition) every moment, and all such subtle functions and transformations are seen by the meditative eye of Divine Vision.
The aggregate of the three Guna-s receives energy from Ritta Divine Law, the all-pervading Brahmik consciousness. This inflow of energy continues until the world dissolution (Pralaya or deluge), and because of this infusion of energy every object of the world is movable in nature while Brahman alone is immovable, eternal, unchanging and immutable.
The Second Principle- seeing things afar: Because Sattwaguna is present in all objects, one can see by Divine Vision every thing of the universe including the subtlest ether.
Thus, we have examined Manas Tattwa, the Mind element, one limb of Antahkarana, the internal organ. Summarising: Manas is full of divine energy and is action-predominating; it has the functions of Adana and Pradana (taking and giving); it is a small luminous mass of unemanated light, is devoid of the facutly of reasoning, and abides in Brahmarandhra together with the intellect which it assists.
The Second Constituent of Antahkarana- Buddhi Tattwa
Buddhi Tattwa: We shall now discuss Buddhi (intellect), the second limb and knowledge predominating portion of Antahkarana.
The Characteristics of Intellect : The description is given : Bodhanat Buddhih- (Understanding faculty is intellect). Intellect is that principle which, after receiving all forms of Jnana and Vijnana (knowledge and science), performs the functions of ascertaining and determining. The following terms are also used to describle Intellect; Dhih, Prajna, Matih, Manisha, Dhishna, Shemusi, Preksha, Upalabdhih, Jnaptih, Medha, Smritih, Jnana-pratipat; the generally accepted term is Buddhi. Other yogic names indicate particular qualities of Buddhi: Ritambhara (filled with truth), Prajna aloka (light of consciousness), Pratibha (intution). Essentially intellect analyses all objects of creation and their qualities, forms, tastes, etc. and differentiates.
The Origin of Buddhi : At the time of creation by the the special will of Brahmah, the first modification from Samya Prakriti is a Tattwa named Mahat Sattwa. From the highest form of Mahat Sattwa arises Samasti Chitta Sattwa- cosmic mind-stuff predominating in Sattwa; from the Rajasik portion of this arises Samasti Bhuddhi Tattwa- cosmic intellect. An active part of this cosmic intellect known as Vyasti Buddhi- individual intellect, is present with every Jiva. Thus, clearly the material cause of Buddhi is Mahat Raja (cosmic mind-Predoming in Rajas).
The Nature of Buddhi : Somewhat like Manas, the intellect is also an oval mass of transparent, clear, unemanated light, luminous as the orb of the sun, free from heat or sensation of touch, subject to expansion and contraction, according to the size of the body, and influenced by the three Guya-s. Intellect is of two forms: firstly Ritambhara, a special state which is very clear, effulgent and oleagineus, with the ability to discriminate between Prakriti (matter) and Purusa (God); secondly, a state of ordinary intellect (in which the impurity of Tamas is mixed with the fickleness of Rajas) affects its decisions which are consequently influenced by illusion.
The Seat of Intellect : As shown in the Illustration No. 12, the seat of intellect is Brahmarandhra, the crown of the head.
The Relationship of Intellct: Buddhi is not directly in relationship with all the sheaths. Its permanent connection is with the causal body, situated in the heart, through the medium of mind. Situated in the cave of the heart, in the Anandamaja Kosha (BLISS Sheath) is Jivatman with its servants Chitta, Ahamkara and Sukshma Prana- mind-stuff, ego and subtle Prana, Chitta is the respository of Samskara-s (impressions) from where arise the fructifying ones at every moment and these are attracted by the rays of the mind which reach the heart and convey the Samskaras into the orb of intellect. With the help of its associate mind, the intellect converts these Samskara-s into gross ones for the enjoyment- of the senses through the mind. The mind takes work continuously from the senses. The mind also accepts impressions from the senses, conveys them to the intellect which analyses this knowledge and perceptions and converts them into subtle impressions which the mind then delivers into Chitta. The Indriya-s (senses are related actively to the Pranamaya and Annamaya Kosha-s through the mind, and through that mind the intellect conveys all the gross enjoyments to the soul. The nerves that pervade the body are also related through the rays of the mind. All the fructifying Samskara-s, the senses and the mind itself are under the control of intellect. In the state of sleep, Buddhi relaxes its functions and rests in peace. When Buddhi is turned towards enjoyments it causes the bondage of the soul, but when Buddhi is endowed with dispassion the soul turns towards liberation.
Transformation of Intellect in its Nature, Colour and Form under the influence of the three Gunas: (a) The characteristics of Sattwik Buddhi are: Dharma (righteousness), wisdom, dispassion, prosperity, mercy, absence of cruelty, non-violence, truthfulness, non-stealing Brahmacharya (continence), non-covetousness, purity, contentment, austerity, study of scriptures, surrender to God, theism, inclination towards virtuous conduct, interest in arriving at the truth by analytical reasoning, justice, endurance, serenity, self-control, humility, patience, faith affection, devotion, happiness, cheerfulness, delight, bLISS, selftessness, freedom from attachment, parental affection (Vatsalya Bhava) retentive memory, reflection, contemplation, meditation, discriminative power, peace, one-pointedness of mind, fixity in pure feelings to bring forth objective and analytic superconsciousness (Samprajnata and Asamprajnata Samadhi-s), firm belief in God etc. To sustain such Sattwik qualities is the function of Buddhi Tattwa. In this Sattwik state the light of -Buddhi is peaceful, without waves, pleasing and effulgent like the rising sun at dawn, with golden luminosity and full of discriminative power. There are varying degrees of purity. Amongst the shining conditions of yogic Samadhi-s, Ritambhara Prajna (consciousness filled with truth- is the brightest. The condition is beyond description, but its appearance is characterised by clear shining whiteness, as bright as a mercury light.
(b) Under the influence of Rajas, defects tend to arise in the above mentioned Sattwik qualities. Fickleness and unsteadiness predominate Buddhi and lead it towards opposite directions resulting in anxiety, worry, pride, conceit, impatience, cruelty craving for sense-enjoyments, love of luxury, sensuality, urge to satisfy vital desires, lust, anger, greed, infatuation, grief, fear, jealousy, attachment or passion, hatred, competition, unbashfulness, cavilling at others, love of fame, hunting, avenge, restlessness, hypocricy, urge for power and control, and inclination towards vices. These powerful emotions and attitudes may be summarised as inclination of intellect towards Adharma (unrighteousness), Ajnana (ignorance), Avairagya (lack of dispassion) and Anaishwarya (lack of spiritual tendency). Self-assertion, self-justification and powerful negative emotional impulses arise abundantly in the Rajasik intellect. The decisions of intellect at this stage are often mixed with wrong knowledge, wild imagination and doubt. The Asurik Vritti-s or demoniac qualities are prominente in this condition, the light of intellect is seen as of orange colour, a mixture of red and yellow, sometimes rosy red, very fickle or dazzling.
(c) Under the influence of Tamas, other defects arise resulting in such characteristics of Tamasik Buddhi as: ignorance, violence, cruelty, dejection, atheism, inertia, indiscrimination, laziness, sloth, carelessness, fear, lamentation, dullness, deceit, fraud, false pride, theft, folly, debauchery, bad conduct, meat eating, eating and drinking other impure foods, cheating, forgetfulness, pride, infatuation, delight in sinful deeds and so on. Some of these impure inclinations that arise when Tamas predominates, at first sight resemble Rajasik defects, but in fact differ in their characteristic attitude, Rajas being coloured by passionate action and Tamas by dark heavy inertia. In the Tamasik condition the light of intellect is smoky yellow and opaque; because of its impurity it is unable to reveal any object clearly.
The Functions of Buddhi: The characteristics of the three types of intellect discussed above represent different modes of the intellect which affect its functions. The Jnanendriya-s bring sound, touch, taste, sight and smell of sense objects, and the actions performed by the Karmendriya-s, to the intellect, through the mind. The intellect weighs these functions in the balance of reason it strains them through discriminative faculty, and thus gives definite decisions. lt discriminates between Dharma and Adharma (righteousness und unrighteousness), virtue and vice, truth and untruth, good and evil, knowledge and ignorance; it takes decisions in the form of duty for proper worldly conduct and for the spiritual elevation of the soul, discarding that which is undesirable. In fact, this intellect, Buddhi Tattwa, shines like a powerful light to guide man on the path of action; it counsels like a wise statesman; it acts like the skilful driver of a chariot, keeping the body on the right path; it acts like a devoted friend who is always giving affectionate help. Without properly developed intellect Purusa (Jiva) is blind in the field of action. So, all the actions of the waking state are performed through the help of Buddhi Tattwa. And although Buddhi may become entangled by such impurities as fear and anger or trapped in whirlpools of thoughts, imagination and vain arguments, yet by its own natural luminosity and discriminative faculty it may disentangle itself from all such confusions. It is the purprise of intellect, to reveal the knowledge of objects in Samprajnana Samadhi-s by sustaining special states of one-pointedness brought about through concentration and meditation, and having assumed the form of Ritambhara (filled with truth) to show the distinction between Prakriti and Purusa through the revelations of cause and effect. Ritambhara is also described as Sthitaprajna (steady wisdom). It is this that solves even the most baffling problems, eradicates the afflictions of Avidya (ignorance) and Asmita (gross egoism), and releases the aspirant from the bonds of the cycle of births and deaths by bringing him to the door of Moskha (liberation). On the other hand, the intellect that is overpowered by Mala and Vikshepa (impurities and agitations) due to Rajas and Tamas becomes the cause of all the afflictions of the Jiva and whirls it endlessly in the painful wheel of Samsara (cycle of birth, death and rebirth).
Vritti-s (Mental Functions of Intellect): Just as the mind has only two main Vritti-s 'giving' and 'taking', even so all the functions of the intellect are also technically known as Vritti-s. In a general sense the word may be understood as 'thought-wave' or 'transformation'. Intellect has numerous Vritti-s which we shall consider in detail later.
Thus, we have described the second, knowledge-predominating part of Antahkarana Chatustaya called Buddhi, or intellect. We shall now consider the third anga or limb of Antahkarana Chatustaya- the actionpredominating ego-principle Ahamkara, wich is related to Anandamaya Kosha, the BLISS Sheath.
The Third Constituent of Antahkarana- The Ahamkara
Characteristics of Ahamkara: This is the principle that creates exclusiveness or individuality- egoism or 'mineness' in every perception action, object or feeling. It draws the subtle Samskara-s (impressions) of every decision or command from the orb of intellect in Vijnanamaya Kosha, the Intellect Sheath, and deposits them in the Chitta (subconscious mind-stuff). lt also sends every Samskara that rises from Chitta towards intellect. It enables Atman to experience 'I am' (Ahamasmi) and 'This is' (Ayamasti). Having received every kind of knowledge, action, decision, direction, command and experience from the intellect it puts a stamp of 'mineness' upon their impression, deposits them in the Chitta and exhibits them to Purusa, the soul; it conveys all, the information of Buddhi, the intellect, to the Chitta. Ahamkara is subject to expansion and contraction according to the size of the body. Ego pride, haughtiness, conceit, self-arrogation, greed, hypocrisy are all synonyms of Ahamkara.
Origin of Ego Principle: Samasti Ahamkara, the cosmic ego principle, arises from the Tamas predominating portion of Mahattattwa, the great Cosmic principle. A portion of Samasti Ahamkara is actively present in the body of every being; therefore the material cause of Ahamkara is Samasti Ahamkara.
The Nature of Ahamkara: Ahamkara has the colour of a light blue jewel, lustrous as the moon; it is like an orb or wheel of light without rays. This circle surrounds the luminous Chitta which has within it the Purusa or soul. Because Ahamkara consists of the three Guna-s it is affected by them and thus its colour and nature are variable, changing from time to time.
The Abode of Ahamkara : Anandamaya Kosha or Karana Sharira (BLISS Sheath of Causal Body), situated in the heart, is the abode of Ahamkara. lt envelops the Chitta in the same way as a shell envelops an almond or a cover over a pillow. It is really beautiful and enchanting when seen by the Divine eye, like the neck of a peacock, enveloping the Chitta with a cover of divine colour. Ahamkara envelops the Chitta containing the pure and luminous Purusa which it has bound by the fetters of 'mineness'. There is an all-round covering of subtle Prana like a luminous veil, enveloping the orb of Ahamkara. Every moment this subtle Prana also infuses life force which spreads over the sheaths. Picture No. 12 shows how that which abides in the heart as a circle in between Chitta and subtle Prana is the orb of ego-principle- Ahamkara Mandala. this 'Aham' or 'I-ness' in the form of Asmita (egoism) exists with the Chitta as a representative of Tama (darkness) and Avidya (ignorance).
The Relationship of Ahamkara : Ahamkara is directly related to Chitta and Sukshma Prana (subtle Prana), and indirectly to Jivatma (individual soul) and all the Indriya-s or instruments of senses. It function is to stir up the Samskara-s embedded in the Chitta and thus make them active, to send the 'fructifying Samskara-s to the orb of intellect, and to receive the new Samskara-s from the intellect and deposit them in the Chitta, thus keeping up relation of intellect and Chitta, Ahamkara is also related to Samasti Chitta (cosmic mind-stuff) since the individual ego receives the stream of Samskara-s (impressions) flowing constantly from Samasti Chitta through Samasti Aham-mandala sphere of cosmic ego-principle), and scatters them this way and that. In the performance of this function the ego is as active as the mind.
Colours and Forms Arising of the three Guna-s in Ahamkara: (a) The Function of Sattwik Ahamkara (pure ego): When Sattwa predominates, Ahamkara assumes the colour of a pure blue sapphire, trangparent and beautiful. lt is responsible for the awareness of Ahamasmi ('I am') or mere Asmi ('Am') for the Jiva and it shows the essential nature of the soul. lt is, therefore, supremely helpful in attaining selfrealisation. When Ahamkara becomes tranquil it brings about cessation of the function of Chitta and Sukshma Prana and thereby becomes a means to establishment of the Self in its essential nature. Beyond this it leads to understanding of the causal Prakriti and to realisation of Brahman, through the form of Asti (awareness of existence alone).
(b) The Functions of Rajasik Ahamkara: Rajas is passionate in nature and brings special luminosity to the Sattwik glow, appearing like the shining neck of a peacock. Ahamkara becomes restless and fickle when overpowered by Rajas. Rajasik Ahamkara keeps Chitta and Sukshma Prana intensely active and by energising them assists their functions and infuses life into the sheaths; it intensifies the idea of 'mineness' by giving a stamp of egoity on every kind of knowledge object and action. It keeps the five sheaths active and excites intellect. Having kindled egoism it awakens the impressions of lust, anger, greed infatuation, attachment and hatred so that they swell up. lt assists Chitta in all its functions, intensifying the feeling this is mine and creating friction and conflict so that the excited Chitta and Sukshma Prana do not resume a tranquil state. Sometimes, it assumes a pleasing form, appearing like a rainbow when seen by the inner vision.
(c) The functions of Tamasik Ahamkara: In the Tamasik state the colour of Ahamkara becomes sky-blue and a little dusty or smoky. Tamasik Ahamkara renders Chitta dull, conceited, engaged in self-praise, directing it towards unrighteousness and sin, leading to evil actions and habits. It intensives the painful Samskara-s exciting despicable and wicked feelings, spreading Tamas as darkness and Avidya (ignorance) on Chitta. It thwarts intellect and vision by the Divine eye it robs understanding and nullifies the detached witness-attitude of the Purusa, thus intensifying attachment to the body and senses.
General Functions of Ahamkara : Like the Mind, Ahamkara is also an action-predominating principle with relation to Chitta. In the same way that mind does not have awareness while performing the functions of 'giving' and 'taking', so Ahamkara does not have knowledge of the Samskara-s (impressions) with which it performs these functions. It is unaware of the nature of these Samskara-s, the fruit of Karma-s arising from them and also the way in which these Samskara-s would bear fruit in the future. Just as Manas (mind) assists Buddhi (intellect), so does Ahamkara assist Chitta (subconscious mind-stuff), in all its functions. In addition, when Ahamkara is influenced by Rajo-Guna, the ego becomes powerfull and combative immediately engaging the Jivatman in Adharma Ajnana, Anaishwarya and Bhoga-Vilasa (unrighteousness, ignorance, loss of glory, sense-enjoyments). When Rajas predominating Ahamkara veils the orb of Chitta by the shadow of Asmita (egoism), Jivatman becomes bound in fetters, conceiving that this body, family, castle, village, hearth and home, country, wealth, property, or other objects are 'mine'. The main function of Ahamkara is to kindle such possessive ideas and to intensify egoism. Being influenced by the three Guna-s, it is ever changing, ever modifying. For instance, formulations such as 'My heart,is pleased', 'My intellect is clear and illumined', 'I am happy', 'I have understood This' are due to predominance of Sattwa. My Chitta 'is depressed', 'My mind is distracted'. 'That man is my friend, or foe'these perceptions are depressive instances of 'mine-ness' shown by Rajasik Ahamkara. This matter does not become clear to my intellect, 'I cannot think anything', 'My intellect does not agree to this, 'My mind does not want to do anything'- such perceptions are due to Tamas-predominating Ahamkara, in which there is weariness combined with the feeling of 'mine-ness'.
Although the entire Antahkarana, the inner organ, represents a phase of ignorance, Ahamkara has a special skill in creating and intensifying attachment. It is the knot of Avidya (ignorance) in the form of Ahamta and Mamata ('I-ness and Mine-ness') which binds Jivatman, the individual soul, to the wheel of births and deaths. Abhinivesha Klesha (affliction in the form of clinging to life) is a characteristic form of Mamata or 'Mineness'. Ego never likes to remain quiet, but stirs up the Samskara-s in Chitta, exciting them by the force of memory and throwing them to the orb of Intellect. Thus Ahamkara keeps mind and intellect ever engaged in action, exciting the Vritti-s (functions) or RagaDwesha (attachment and hatred), throwing them to the darkest depths of afflictions.
There is, however, a unique and valuable function of Ahamkara. When Jivatman has realised its essential nature through the Chitta, this understanding is qualified by Ahamkara in the formulation 'Ahamasmi''I am'. This is a Divine realisation and thus it is possible to have the vision of the reflection of Atman, the Self through Aham, the ego that normally veils this realisation! Without this ego, Jivatman could not attain realisation of the Self, since the ego shows the relationship of Chitta and Jivatma in the form of reflection and object reflected (Bimbabimbi Bhava). With transcendence over attachment, hatred, lust, anger, greed, infatuation, fear, grief, delusion, wrong knowledge, and imagination which are the progeny of ignorance, the ego itself disappears because it is their leader.
Detailed Explanation of Ahamkara : We have already given a general description of Ahamkara, its origin and functions, but it is necessary to clarify some further points. Ahamkara is a limb of Antahkarana and arises from Tamas-predominating Mahat and in contact with Chitta continues as a symbol of ignorance. But because Chitta and Ahamkara are very near to Jivatman they are the subtle principles of Antahkarana and constitute the subtlest of all sheaths- Anandamaya Kosha, the BLISS Sheath. Further explanations are necessary and they are:
Chitta is a knowledge-predominating principle whereas Ahamkara is action-predominating and so the relation of knowledge and action continues. But it is a speciality of Ahamkara that it reflects the modes of Chitta to Jivatman; acts as mediator between Chitta and Jivatman and helps them. But because of its very nature Ahamkara veils or limits not only the light of the luminous Chitta but all other illuminations whether of atman, Chitta or the entire Antahkarana. Having created the feeling of 'self-hood' in selfless and inert Chitta, it directs the Purusa (soul) towards body and Samsara (cycles of births and deaths) in the form of enjoyment. It is because Chitta is associated with egoism that the contact gives Jivatman experience of happiness and misery. Otherwise, Atman would only be known as the effulgent light of knowledge and consciousness and Antahkarana as the means for bringing release and bLISS for the Self. The seed of ignorance in the form of ego has attached itself to Chitta and Antahkarana from the beginning of time and its growth leads to Abhinivesha Klesha, affliction of clinging to life and consequently to utmost fear of death. Samasti Ahamkara has evolved from the Mahat-tamas and because of the Tamas in individual Ahamkara, Jivatman develops the idea of 'I' towards the Chitta and the seed of ignorance continues in the Antahkarana in this formulation of 'I'. Because of this knot of ignorance Purusa is bound to the selfless Chitta. Human inclinations are due to 'mine-ness' and their range of activity bound by the limits of Raga and Dwesha (attachment and hatred). First, the feeling of 'Mine-ness' rises from Ahamkara, then from this feeling arise Raga and Dwesha and so one becomes inclined to Samsara. Because of this 'Mine-ness' human intellect prepares various plans to acquire and secure happiness by every possible means. When some of these plans fail the fire of anger blazes forth and the nervous system, becomes heated by this fire. In consequence, the discriminative power of the intellect becomes faint or even vanishes; then there is no Viveka (discirimination) in the Tamas-overpowered Buddhi. In this condition a man may commit mistakes or perform evil actions of which he will be ashamed later when Sattwa arises. All the functions in this state are born of Dwesha or hatred. It is said: Viveka-Bhrastanam Bhavati Vinipatah Shatamukhah- ("Men devoid of the discriminating faculty fall in a hundred ways.") Therefore, wise men caution : Sahasa Vidadhiya na Kriyam Avivekah ParamaPadam Padam ("Nothing should be done in haste, because lack of discrimination is the seat of infinite misery.") According to Charaka, degradation of intellect is the cause of all evil actions: Dhi-Dhriti-Smriti-Vibhrastah Karma Vai Kurute Ashubham, Prajnaparadham Tam Vidyat Sarvadosaprakopanam (Charaka, Sharira 1-101). ("One who has a weak memory, intellect and retentive capacity of the mind performs evil actions"). This should be considered the fault of Buddhi which is the cause of all defects or vices, but Sattwa Guna and Viveka are the quenhers of the fires of hatred and anger, although even when extinguished evil impressions may be left on the Chitta.
In the scriptures, the orb of Chitta associated with ego is called Anandamaya Kosha, BLISS Sheath. Ahamkara and Chitta always work together. But Ahamkara has supremacy over all the functions of the Chitta hence Avidya (ignorance) holds way over the Chitta Sattwa. This Avidya is sometimes in expanded form, sometimes in, latent or overpowered forms. All the forms of Avidya, such as Asmita (egoim), Raga-Dwesha (attachment and hatred), and Abhinivesha (clinging to life) are painful. The characteristic of Avidya is to take unreal for the real, to take the gross body for the Atman, or develop identification with the body and senses. To identify the Antahkarana with Atman is Asmita (egoism). To be ever engaged in keeping oneself happy is Raga (attachment). Greed and excessive craving are also aspects of Raga. The inclination to destroy all that seems to stand in the way of personal happiness is call Dwesha (aversion), and the desire to live happily for ever is Abhinivesha. These four Klesha-s (afflictions) are the offspring of Avidya, existing in the Chitta in one of the following fours forms : Prasupta (dormant), Tanu (thinned out), Vichchhinna (overpowered), Udara (expanded). The essential characteristic of Avidya is in taking the ephemeral, impure, painful and individualistic as eternal, pure, pleasant and infinite. All our troubles arise from such perverted vision from superimposing egoism on Chitta and so binding it with 'mineness'. Such troubles continue to give pain, like dust particles falling in the eyes or thorns entering the soles of the feet, just as the words intellect, understanding, wisdom convey the idea of Buddhi, so the words ignorance, egoism, attachment convey the idea of Avidya. Avidya is that which veils the light of knowledge and binds the activity of Rajas so that,instead of true perception one experiences the absence of it, i.e., the Tamas or darkness conveyed by the terms Ajnana, Avidya, Ahamkara. The meaning of the presence of Aham is as follows: If Ahamkara overpowers Sattwa in Chitta, Tamas has to play and creates ignorance, attachment, hatred, impurity and pain; it veils the light born of discrimination and true knowledge. One of the Yoga Sutra-s declares:
"Then with-the removal of all the impurities veiling Chitta, Jnana (or light of Chitta) becomes infinite, and little is left to be known."
Compared with this infinity of knowledge, that is ordinarily known to human beings is regarded as insignificant by the Yogi. Tamoguna, the quality of darkness, is sustained in its various forms such as Mala and Avarana (impurity and veiling) by Aham-Bhava, the feeling of 'I'. When this feeling is removed, the light of Sattwa-Chitta becomes as if universal. Thus Jivatman, tied by the rope of infatuation and attachment born of egoism, assumes the role of actor and enjoyer until purified by the cessation of the gross Aham. It is clear that Sattwa-Chitta is an aid to liberation, but the ego which sticks to it is the cause of bondage. When Ahamta (egoism) in the form of 'mine-ness' develops a thinnedout condition its force becomes dormant, and Atman is established in its own nature as long as this dormant condition lasts. According to Samkhya and Yoga schools of philosophy no object (or matter) of this world is comptetely destroyed; the object merely undergoes a change of form or modification in past, present and future. Destruction of the egoism that causes bondage takes place by merging in it cause (Nashah Karanalayah -thus Aham-Bhava is that Tamas-predominating veil that lies between Jiva and Brahman separating them. Without this veil Brahman and Jiva, which are of the same nature, consciousness and wisdom, would have been ever united. Chitta is helpful in bringing Moksha (liberation) in the form of union of Jiva and Brahman, while Ahamkara is the obstacle to this; such is the experience of the knowers of Truth.
So Ahamkara, like the hands of a person, has the functions of 'giving' and 'taking'; it is a subtle part of Antahkarana, and an inseparable portion of Anandamaya Kosha, the BLISS Sheath; it is supremely helpful to the Chitta. It is an obstacle to Moksha, but it is also the means by which divine realisation may come about.
Thus, we have described the third, action-predominating part of Antahkarana Chatustaya called Ahamkara, the ego-principle.
We shall now consider the fourth anga or limb of Antahkarana Chatustaya- the knowledge-predominating Chitta, the support of Anandamaya Kosha, the BLISS Sheath.
The Fourth Constituent of Antahkarana- Chitta
Characteristics of Chitta: The term 'Chitta' is derived from the root 'Chiti Sanjnane'- 'means of attaining wisdom'. Chitta is closely associated with conscious Jivatman by the contact of which 'it also becomes conscious and thus becoming as if an image reflects and makes conscious, and through knowledge and action offers enjoyments to Jivatman. It sustains Jivatman as well as all the Samskara-s, Vasana-s and Smriti (memory) in an unmanifest or seed form. Because of its contact with Atman it has special luminosity and is very active; it appears to be ever conscious. It is ever generating life force in the form of suble Prana. It is the revealer of the nature of Jivatman. It is described as Madhyama Parinami because it is subject to contraction and expanision.
The Origin of Chitta: Because of the eternal relatioship of Brahman and Prakriti in the form of pervader and the pervaded, following Mahapralaya (the great dissolution) when creation manifests by the will of Brahman the first, evolution from un-manifest Prakriti after MahaAkash, time and direction is Mahat Tattwa, which is of the nature of the three Guna-s. Mahat-Sattwa is the cause of Samasti Chitta. This Samasti Chitta creates all the individual Chitta-s i.e., it is the material cause of their origination. Prakriti is the final material cause and Brahman is the efficient cause of Chitta. Shri Vyasa, in commenting upon the second Sutra of the first chapter of Patanjali's Raja yoga, says Chittam hi Prakhya-Pravritti-Sthiti-Shilatwat Trigunam (Yoga 1-2) ("Chitta is of the nature of the three Guna-s, having luminosity, activity and inertia.")
Nature of Chitta : It is as pure and placid as a crystal, as beautiful as a diamond, as white as butter or the feathers of a duck, but transparent shining delightfully like mercury or polished silver leaf. lt is dazzling to the inner Divine eye; it is ever-changing, pure, clear, and enchanting, a small oval mass of unemergent light.
Abode of Chitta: Inside the chest, between the two lungs, and just below the left nipple is the heart, the repository of blood, with the regular beating sound of 'lupp-dupp'. In the middle of the heart is a small etheric cavity called the cave of heart, the size of the thumb of a baby or a white grape; it is not part of the physical organ. In this inner cave of the heart is the abode of Chitta in the form of an oval mass of unemergent light; this Chitta is the abode of Jivatmam. The modern experts of surgery have also seen a small hole-like part close to the blood repository in the heart which is a bit raised and which has a constant vibration on it. They have named it Auriculo-ventricular Bundle of Hiss. These surgeons have not yet been able to know the reality of Chitta and Atman but a day may come when Chitta and Atman. Our Visualisation of them at this place will be amply supported by medical science also. The effect of Chitta and the Atman is observed at this point, first of all and causes the working of the heart whereby the activity is sent forward to the entire physical body through the veins. We will clarify differing views of the Acharya-s (teachers) on this question in the chapter dealing with Anandamaya Kosha, the BLISS Sheath.
Relationship of Chitta: Chitta is directly related to Jivatman and indirectly to Ahamkara (ego-principle), Sukshma Prana (subtle Prana), Buddhi (intellect), Manas (mind) and all the Indriya-s (senses). Jivatman is related to Chitta from infinity (rebirth after liberation- Moksha), from the very commencement of each creation in the form of BimbaBimbi-Bhava (relationship of reflector and reflection), relationship of owner and the owned and Bhogya-Bhoktri Bhava (relationship of enjoyer and the enjoyed). Chitta is also in contact with Ahamkara and Jivatman takes work from Ahamkara at every moment. Jivatman and Chitta are Ekadeshi (stay in a limited place). They have the relationship of supporter and the supported. Chitta supports while Atman is supported. Having sustained the Jivatman in its womb the Chitta sits in the cave of the heart. In the Illustration No. 22 in the Anandamaya Kosha (BLISS Sheath) the location of Jivatman is shown with Ahamkara which is outside it, and Sukshma Prana.
Characteristics of the three Guna-s in Chitta: (a) Sattwik Chitta. Sattwa-predominating Chitta is transparent and as clear as crystal, beautiful like a diamond, dazzling like the rays of the sun shining upon snows or upon a polished silver leaf; it is as bright as a mercury light; it is es white and soft as butter; it is transparent, luminous with the vision that is free from illusion; it is peaceful, bestower of supreme bLISS and is capable of showing the vision of Atman and Paramatiman. Wveless, tranquil as a placid lake, Sattwik Chitta is the sustainer of the pure feelings such as faith, the Samskara-s of Dharma (virtue), AishWarya (prosperity), Jnana (wisdom) and Vairagya (dispassion). As long as Sattwa predominates, the Chitta is filled with placidity of divine feeling and is endowed with soft luminosity. In this state, Chitta assumes a minute form by contracting, and thereby self-realisation becomes easily possible.
(b) Rajasik Chitta. Through the influence of Rajoguna, Chitta becomes very vast, surging with boisterous waves, full of fickle ripples, very sensitive; it awakens the Rajasik Samskara-s of desire, craving, worldly thoughts, attachment, hatred, jealousy, infatuation, pride, conceit, effort, pleasure and pain. It becomes associated with grief; it creates dreams; it is full of the Samskara-s of Vikalpa (imagination) and Viparyaya (wrong knowledge). It stirs up and re-examines the Samskara'-s by force of memory and intensifies them. Chitta in this state contains both types of Samskara-s -virtue and vice, knowledge and ignorance, prosperity and adversity, dispassion and passion. In the luminosity of Rajasik Chitta, there is sharpness and acuteness.
(c) Tamasik Chitta. Through the predominance of Tamoguna, the light of Chitta becomes dull, associated with undesirable qualities such as ignorance, indiscrimination, vice, adversity, loss of spiritual powers, and is tainted by cruel actions, grief, fear, sorrow, inertia, laziness, sleep, delusion, infatuation, hatred, anxiety, etc. It restricts the function of the intellect and is full of Vasana-s (feelings and desires) of inactivity and all sorts of evil inclinations. In this state, good Samskaa-s do not arise in the Chitta, nor is a man inclined to good actions.
Mixed Functions of the Chitta: From the very beginning of creation Chitta is associated with Jivatman. It keeps the Jivatman in its womb and sustains egoism. It continues to offer enjoyments to the Purusa, and takes him to the threshold of Moksha. Although inert, it receives consciousness from its contact with Atman. Thereby it becomes active and goes on generating life every moment in the form of subtle Prana with the help of ego it infuses life in the causal, astral and gross bodies. Together with all the Samskara-s and Vasana-s, which bring about Bhoga (enjoyment), it sustains memory and sleep, knowledge, and ignorance, virtue and vice and all the experiences of the world in the form of non-manifest Samskara-s. lt sends the fructifying Samskara-s to the orb of intellect through the ego, and enables them to offer their result. Being overpowered by the force of enjoyment it becomes influenced the Guna-s- Sattwa, Rajas and Tamnas, and having assumed its appearance in accordance, with the predominating Guna, it goes on changing eyery moment, remaining over active. Thus, it brings experience to the Chitta that superimposes the qualities of attachment, perceptibility, decay, pain, happiness, impurity and ignorance on Purusa (Soul) who is unattached, imperceptible, unchanging, devoid of pain and pleasure, pure, and enlightened. Release and bondage of Jivatman are due to Chitta alone.
Since the origination of Chitta, in other words, since it came from the state of cause to the effect (the present form), and as long as it is going to stay in this form (until it merges in its cause- Prakriti), it will be ever changing and active. Chitta by its very nature cannot rest even for a single moment. But in Asamprajnata Samadhi, Chitta having been controlled by the Nirodha Samskara-s of Para-Vairagya (extreme dispassion) brings about self-realisation and realisation of Brahman through the ego. Even in this state, Chitta goes on flowing in the stream of Nirodha-Samskara-s; it is never a absolutely static or at rest. This condition is called Prashanta-Vahita state of Chitta. Prashanta-Vahita means peaceful flow. Purusa (Jivatman), who is abiding in the womb of the Chitta, realises its own essential nature in the mirror of Chitta through ego-Vritti. This is the generally accepted view.
In the waking state it is because of these un-manifest Samskara-s of the Chitta that one is inclined to acquire knowledge or perform actions. Chitta generates subtle Prana continuously and having made Ahamkara active, keeps the five sheaths functioning. Even when the external function ceases, in such states as deep sleep, and Turiya (the fourth state of consciousness), Chitta remains absorbed in its functions. That is why even after Samadhi, or deep sleep, one is able to desdribe these states which were experienced. Such description is possible because of the impressions of memories of functions that go on in those states in the Chitta. Located in the heart, where one hears the sound of "lupp-dupp" this mass of Chitta, which is of the nature of unemergent light, is the foremost part of Anandamaya Kosha, the BLISS Sheath. It conducts the whole body, although it remains unmanifest itself. All the modes of the Chitta and all its functions take place and exist in the Chitta in the subtlest unmanifest form. This is why they are profound and mysterious. They can be seen, visualized only by the Divine eye, and can be understood by the sharp one-pointed intellect alone.
This completes the explanation of the nature and functions of the Chitta. Supplementary details will be explained elsewhere at their proper places.
Corporeal Anthakaranaht : Now we shall explain the nature of Antahkrana, the inner organ, which is a luminous mass containing the limbs - Chitta etc., so that the nature and location of Chitta may be clear to aspirants. Just as the astral body of a human being is formed by the two parts of the Antahkarana- intellect and mind, with ten Indriya-s df i i" incased in the sheath of the five Tanmatra-s, even so Anandamaya Kosha (the bLISS Sheath) is formed by encasing the remaining two parts of Antahkarana namely, Chitta and Ahamkara, which are luminous subtle limbs of Antahkarana, in the sheath of subtle Prakriti. This does not mean that Antahkarana has been dissected into parts which are separate from one another. They can be compared with two part of a house, such as office and bedroom. So this causal body, known as Anandamaya Kosha, Brahmapuri (city of Brahman) and Hiranyamaya Kosha (the golden sheath) is the sleeping apartment of the place, of the Purusa (Soul), and the astral body is its workroom or office. This Antahkarana is formed from the Aggregate of Chitta, Ahamkara, etc.. Although luminous, it is inert, but it appears to be conscious because of its contact with the Purusa (soul), as a result of which it becomes purposeful; it is otherwise purposeless. Being in association with conscious Purusa (soul), these for limbs function as a great weapon, and Ahamkara and Chitta together serve a purpose like that of clothing for protection and shelter which according to Sutra:
Then the Purusa(soul) rests in its own Swarupa or essentia nature. The state of resting in essential nature referred to in this Sutra is indescribable. Whatever states is other than this Swarupa Stithi (resting essential nature), whether it be ananda or Asmitanugat Samadhi, and considered to be very high in yoga, is gross compared with the state of Kaivalya.
The Centre of Energy: Now the question arises: since these five sheaths and three bodies are inert, how then do they receive energy for their functions and where does it come from? Who gives energy to them and how is this energy generated? Here is the answer. The entire Antahkarana is the centre of energy for the Jivatman. Essentially, this Chitta generates the energy of knowledge and action, rather like positive and negative electrical energy. The energy is generated to such an extent that it is difficult to measure it; because of its subtlety it is very difficult to visualise it with the General light of meditation. Rising from tho like of chitta, and coming out of the orb of ego, this process appears in the form of subtle Prana. Out of these currents, the positive current of knowledge nourishes Chitta and Buddhi Tattwa, and the negative current of activity goes on offering energy of action to ego and mind (Ahamkara and Manas). In yogic language, the essence of the life-principle is, Sukshma Praga which shines like luminous vapour outside the orb of ego it mixes with the astral body which is seated in the brain, wrapped in five Tanmatra-s; it sustains, nourishes, irrigates and conducts the physical body that is consitituted of five gross elements. Just as in the astral body, organs of action and senses of perception perform their particular functions of knowledge and action, even so Chitta and Buddhi predominate in knowledge and ego and mind predominates in action; they are the limbs of Antahkarana.
The Process of Pervasions of Jnana and Kriya (knowledge and action): This has already been explained, but we shall deal with it in a different way. Contact of conscious Jivatman with inert and luminous Antahkarana creates action (Kriya). This action, coupled with knowledge, which is the very potency of the Purusa (Soul), converts the Antahkarana into a conscious principle and revives the entire Anandamaya Kosha, wherein it becomes subtle Prana. In the subtle Prana the luminosity of consciousness is of knowledge, and ficklenees belongs to action. These two having united, assume the form of life-force. The heart sends the life-force, in the form of luminous vapour or of a current formed from luminous rays, towards Brahmarandhra continuously in unbroken succession. Having attracted these rays Vijnanamaya Kosha (Intellect Sheath) gose on imbuing the Manomaya Kosha (Mind Sheath) every moment. It is through these rays that mind vitalises the Pranamaya Kosha (Vital Air Sheath) and through the medium of Pranamaya Kosha spreads the luminous rays of life in the physical body and thus bestows life to it.
The Mover of the Body-Machine: Just as a dynamo, when switched on, sets the machine or machines in action, so does the entire bodymachine start functioning and the inert mechanisms of causal, astral and physical bodies become operative through the contact of the conscious Purusa (Soul). These three bodies and the five sheaths, being mutually inter-linked by the rays, are able to perform their functions continuously through the force of Purusa (Purusa-Shakti).
The Veils of Purusa and Salvation therefrom: In connection with meditation on OM (three letters, A-U-M) it is stated in PrasnhaUpanisad that whoever meditates on that Supreme Purusa through this symbol is absolved of all sins (the receptacle of evil Vasana-s- Karmashaya or Antahkarana) just as a snake sloughs off its skin. Having thus emerged from Antahkarana that binds the Jiva (individual soul), one beholds the Supreme Purusa, effulgent as the sun, pervading the entire universe, abiding in Brahma Puri city of Brahman. lt is clear from this that when Jivatman attains realisation of the Swarupa (essential nature) through Viveka-Khyati (wisdom) he becomes detached from the Chitta. Then, having, renounced his Antahkarana, even as a snake sloughs off its skin, he renounces the Chitta as well. At the time of death, Sukshma Sharira (astral body), the principle of Brahmarandhra and tho causal body together confined in the orb of five Tanmatra-s and thus in the forms of luminous siva-Pinda, leave this physical body. The forms of astral bodies of yogis, who have conquered the gross and subtle elements and who move in the Heavens, are similar to the physical bodies that they have left aside behind. These astral bodies are also seen to be of different types according to the differentiation of three Guna-s. The Sattwa predominating bodies are especially luminous white, shining like the moon and very beaultiful. The forms of their bodies are like the well-developed muscular physical bodies of this world and are very pleasing; their faces are ever beaming with happiness. Rajas-predominating bodies are tall, of golden colour, beautiful and lustrous but they are somewhat thin. Tamas-predominating bodies are of brown or smoky colour, of smaller sizes, broad, and thus not so pleasing; their movements are dull, they exist in the skies of different worlds.
So the veil of the three bodies that binds the soul is destroyed. The same truth is expressed in different words in Mundaka Upanisad (II-2-vii)
Having realised the Supreme Being in all aspects, the knots of the heart are destroyed, all doubts are dissolved and the Karma-s burnt up.
While leaving the physical body, the causal body of all beings joins with the astral body, forming an aggregate; having assumed the form of oval luminous Siva Pinda it moves to the other words or heavens after death.
The Cessation of the Antahkarana: Just as the natural Attributes of fire, such as heat and light, are never destroyed, so are those of Antahkarana in the form of Vritti and Samskara never destroyed in any condition. In the state of Asamprajnata, where all the Vritti-s are checked, on disappearance of the first - Nirodha Samskara-s (impressions of control) others arise and this process continues until the culmination of Asamprajnata Samadhi. It is true that Vritti is the gross aspect of any mental activity (Bhavana) while Samskara or Vasana is its subtle aspect. But this Antahkarana, renounces its natural modifications only when it is merged in its material cause- this merging is the cessation of Antahkarana.
The Limbs of Antahkarana and their Analysis: Individual Antahkarana is the active part of the first action-predominating evolute of un-manifest Prakriti. This has been acquired by the subtle Jiva. In scriptures, this is called Sukshma and Karana Sharira (causal body); it is the abode of the individual soul.
Antahkarana Chatushtaya: The Nature and Functions of Antahkarana: The four-fold internal organ is divided into four parts. Amongst these four parts, Chitta and Buddhi (intellect) are similar from the point of view of nature and stuff. Cosmic Chitta (cosmic mind-stuff) arises out of cosmic Mahat-Sattwa and then the individual Chitta (mindstuff) from cosmic mind-stuff. The cosmic intellect arises from Mahat Rajas and then the individual intellect from the cosmicc intellect. By virtue of their being knowledge-predominating they are similar in their functions. In the same way, the three kinds of cosmic egos arise out of Mahat-Tamas and from these three, the individual ego arises. The cosmic mind comes out of Sattwa and Rajas predominating cosmic ego and from this the individual mind arises. And so, by reason of their action predominating nature Ahamkara (ego) and mind have in them predominance of action. Because of difference in nature and function Chitta is different from Ahamkara, and Buddhi is different from Manas. Just as Ahamkara performs the functions of 'giving and taking' every type of Samskara between Chitta (in the Anandamaya Kosha) and Buddhi (in the Intellect Sheath), and performs all such internal functions of the BLISS Sheath, so does Manas perform the functions of giving and taking of senses perceptions between the intellect and senses and also performs all such functions of the Vijnanamaya Kosha (Intellect Sheath). Further Buddhi ascertains the nature of the objects brought to it by mind, and, the impression of such ascertainment is brought into the Chitta by the instrumentality of Ahamkara; thus, Chitta presents the objects in the form of Samskara (impression) to the Purusa (soul). These four, in the form of two pairs, function as the instruments of the individual soul.
The Vision of Contact of Conscious (atman) with the Chitta: On return from the liberated state, or after the great dissolutions this limited soul luminous with knowledge, conscious, in the form of mere potency, indivisible atomlike Chiti, united with a particular portion (individual Chitta, a part of cosmic Chitta, the effect of Mahat-Sattwa of the Antahkarana is known as Chitta. Because of the contact of conscious (soul) and inert Chitta, there arises an energy which is termed Kriya, or activity. This is seen in Samadhi.
Kriya: This Kriya is different from inert activity. One sees or realises the conscious Atmik energy of the nature of mere potency, when one beholds the functioning of the Chitta that appears conscious due to the contact with Atman, just as electric energy is seen or realised by the lighting of the electric bulb when the current flows. lf we observe this lighting up, we see clearly that the mid-centre is illuminated first, then the light quickly pervades the entire bulb, illuminating it so that it is able to illuminate external objects also. In the same way, the smallest portion of the Chitta that first comes into contact with this indivisible Atman-Shakti, though it is so small that it cannot be imagined, yet it becomes conscious. Now, from this region onwards, the process in which the consciousness pervades the entire Chitta and then entire, Antahkarana is known as Kriya. Because of the influence of Kriya, the entire Antahkarana appears as if it is conscious and it performs the external and internal functions of the body. The process is seen in Samadhi; one can observe how it presents all types of Bhoga-s (enjoyments) to the Purusa (soul).
Jnana (Knowledge): That with which one observes the above process is called Jnana or knowledge. This light of Atman-Shakti, which is of the nature of knowledge, having bestowed consciousness on the inert luminosity enables the Chitta to perform the function of knowing. Then the consciousness of Atman with its knowledge-energy manifests through the Chitta. The perceiver of and guide to the Kriya is Ahamkara, and that which depicts knowledge is Chitta. It is Chitta-Tattwa that is the Generator and the sustainer of both these Shakti-s: (powers). Just as the heat of fire is experienced by the skin and the light is seen by the eyes, though the influence of both heat and light emanates from same place, yet they are perceived by different senses. It can also be exsplained -more clearly in the following way. In a closed room, the sound of a machine in action is heard even in darkness, and one can have inferential knowledge of the machine just by hearing the sound of it, but the direct perception of the machine is possible only whon one sees the machine functioning in the light with one's own eyes. Thus, it is clear that knowledge is the cognizance of any action whether it is perceived by touch or by the eyes. That particular part of Antahkarana which is the abode of the Purusa and is the source as well as the knowledge and action is called Chitta-Sattwa.
Theflow of this Chitta is of two types :
1. Inward Flow (Antarmukhi Vritti): The inward flow of the Chitta, which is the substratum of the Jivatman (soul), result in tranquillity and in cessation of pain. According to the gloss of Shri Vyasa :
The meaning of this is that when Chitta is full of Sattwa or purity, Rajas and Tamas becomes as if absent. Then naturally the Chitta moves inwards. Chitta, which is now free from all Samskara-s, becomes absorbed in Viveka-Khyati or discriminative knowledge and thereby becomes helpful in gaining the knowledge of Purusa and Prakriti. This realisation of the Purusa (soul) is Atma-Sakshatkara or self-realisation. This Samadhi leads to Dharma-Megha (the cloud of virtue) which aids resting in essential nature (Swarupa-Pratishtha). This is the state of Chitta in inhibited Kondition but even after Vyutthana (coming out of Samadhi) the Samskara-s of Para-Vairagya (supreme dispassion) show the fleeting nature of the sense-enjoyments that are veiled by the golden hues, and thus they enable the soul to abide in Swarupa or essential nature and move towards the realisation of the bLISS of Brahman. This is the path of Sreya (good) which is the key-shaft of bLISS and takes one to the door of Moksha (liberation).
2. Outward Flow (Bahirmukhi Vritti): The other path is Bahirmukhi Vritti, the outward flow of the Chitta; this is Rajasik and Tamasik in inclination. In this stage, according to the saying 'Pravrityacha Paritapaya Shokadaya Rajasa Bhavn Utpadyante' Chitta that is affected by Rajas and Tamas is never calm, and in the outgoing state good Samskara-s do not arise. On the other hand, the evil Vasana-s bubble up from the Chitta and having come to the orb of intellect through the ego, the taint the intellect, keep the mind fickle and the senses turbulent. Mind keeps the senses engaged in the sense-objects being prompted, by the intellect, and thus the senses which are outgoing by their very nature ever wait at the windows of sense-organs for the sense-objects. This very experience is described thus in Katha Upanisad by the teacher Yama:
"The self-created God formed the senses with outgoing tendencies therefore they move outwards and not to the innermost Self." Katha, 11-4-i). The entire external world is of the nature of sense-objects. Caught in the net of sense-enjoyments the Jiva whirls in the painful cycles of birth and death. This is the path of Preya (pleasant) wbich is the cause of activity and afflictions. Through the medium of Nachiketa, Yama has given his instructions to the whole world for its renunciation in the following words :
"To the ignorant and foolish man the way to the hereafter is not apparent. He is deluded by the illusion of wealth. He thinks: This is the world, there is no other; and thus he falls repeatedly under my sway, i.e., of death." (Katha I-2-vi). Shri Vachaspati, commenting upon the Yoga Sutra (1-5), writes
"Tendencies or Vritti-s which increase the impure Samskara-s in the Chitta, the receptacle of actions (Karmashaya) and which strengthen ignorance by generating the Vasana-s of virtue and vice are called Klista or painful. A man of discrimination should try to be ever away from them."
3. Other Vritti-s of the Chitta : In fact, this Sutra in Yoga Darshan Yogashchitta-Vritti-Nirodhah' (I-2) creates some confusion. Many Acharya-s have,taken Buddhi and Chitta in the same sense. Mind and Buddhi have also benn considered to be the same in some other scriptures. Much confusion has thus, been created in the characteristics of both. Even the commentators of Yoga Darshan have taken Buddhi and Chitta in the same sense, and have confused the issue of their Vritti-s and Samskara-s. But there is a difference between Vritti-s and Samskara-s. Just as I have clarified the four limbs of Antahkarana- Manas, Buddhi, Chitta, Ahamkara- by describing their origin, characteristics and functions separately, I shall now explain clearly the subject of Vritti-s. lt is thus:
Vritti is formed from the root Vritu Vartane, which means 'to conduct'. Conduct is of two type: subtle and gross. All the functions and behaviour of the Antahkarana are subtle, non-manifest and hidden, whether they are during Samadhi-s or Vyutthana (outgoing states). It is clear that all the functions of Samadhi being subtle are hidden and cannot be seen by the physical eyes. Some of the functions of the outgoing state of mind also cannot be seen, such as the internal functions in the case of memory, sleep, etc.
Samskaras: All the subtle functions and subtle feelings of pleasure and pain and all the gross actions, gross objects and gross knowledge, as well as gross functions, cast their impressions on the subtlest and most sensitive part of the Chitta and are termed Samskara-s. Chitta and Ahamkara perform all their functions with these Samskara-s.
All these subtle, un-manifest functions cause the presentation of enjoyment to Purusa in the form of experience of pleasure and pain. Further, the gross enjoyments are experienced in the Vijnanamaya Kosha. In other words, these Samskara-s that are inclined towards Bhoga (enjoyment) rise from the Chitta and having entered in Vijnanamaya Kosha assume gross forms which serve the purpose of grosa enjoyment of Purusa. These gross forms are used by the intellect, then they are named Vritti-s. Shri Patanjali, the author of Yoga Sutras, has divided the innumerable and infinite functions of knowledge and action of the world into five classes : Pramana (right knowledge), Viparyaya (wrong knowledge, Vikalpa (imagination), Nidra (sleep), and Smriti (memory). All the functions of Buddhi, innumerable and infinite, are called by one name-Vritti. When the shadow of the Vritti-s cast on the sensitive film of the Chitta, it is known as Samskara. The causal body carries out all its activities by means of the Samskara-s.
Now, it is clear that all the function of the Buddhi are known as Vritti-s, whether they are reception of knowledge or action by the senses from outside objects, or in the form of directing them to Chitta as Samskara-s. The subtle forms of these Vritti-s are called Samskara-s. Samskara-s exist with Chitta, and Vritti-s with intellect, in different places. If we take Chitta to mean Antahkarana, then there is no confusion, because all these Vritti-s belong to Antahkarana. Thus, the meaning of Chitta- Vritti remains intact and our principle is also unaffected. All thoughts, knowledge and ignorance, virtue and vice, action and inaction are implied in these five Vritti-s. They are used in the form of Vritti-s in the orb of intellect, and exist in the Chitta in the form of Samskara-s. But there is an exception to this rule which is explained below.
The Functions of the Chitta: We have described the functions of the Chitta in detail in the. foregoing pages of this book. Briefly, they may be summarised thus. Apart from being the abode of Purusa, Chitta keeps in its womb the Samskara-s of all the thoughts, of knowledge, realisation and ignorance, and of action and inaction; together with these Samskara-s Chitta also keeps the Vritti-s of Nidra and Smriti (sleep and memory). Being coloured by the experiences of Anada, Asmita, Nidra, and all other different forms of Samadhi, it presents them to the Purusa. Apart from this, Chitta reflects the Samskara of every object, and even like the reflections of a mirror, it presents these reflections to the Purusa. This is the essence of the functions of Chitta. It is the Chitta t that is the source of experience of all the modifications, whether they are Sattwik in the form of Ananda and Asmita Samadhis, or Samskaras, the discriminative understanding of Atman and Paramatman, or non-
Samskara-s. But Ahamkara is the instrument in causing the experience of cessation of Vritti-s in Nirvikalpa Samadhi. Whatever exeretion or action goes on for the maintenance of life is duly performed by Chitta through its association with the individual soul. Thus there is no harm in considering even Jnana and Kriya (knowledge ans action) as the two Vritti-s of the Chitta. Here, one must keep in view that Intellect is coloured or reflected by the knowledge and objects brought by the
Indriya-s (senses) and Chitta is coloured or reflected by the Samskara-s of sense-knowledge. With deeper vision, Chitta seems to have two main Vritti-s, Jnana and Kriya, which are themselves divided into five, and further these five are sub-divided into innumerable Vritti-s.
The Distinction between Chitta and Purusa: From the above description, it is clear that Buddhi Tattwa (Intellect) is the abode of Vritti-s or thought-waves and Chitta is the abode of Samskara-s (impressions). The Vritti-s of the Intellect as also Samskara-s and Vritti-s of the Chitta are never destroyed. These Samskara-s remain in the Chitta in some form or other- Prasupta (dormant), Tanu (thinned out), Vichchhinna (overpowered) or Udara (expanded) states. According to Parinama Bheda modifications), they are either in Nirodha Parinama (modification of control)- see Patanjal III-9, sometimes in Prashanta Vahita Parinama (modification of state-Patanjal III-10, Ekagrata modifications of onepointedness)-Patanjal III-12, or Samddhi Parinama-s (modifications of Samadhi)-Patanjal III-11. In external functions the changes are seen in both- in the Intellect and the Chitta. Whithout being coloured by some object the Intellect and Chitta cannot give any knowledge to us, in other words, we go on receiving the knowledge of those objects alone reflect in the Intellect and the Chitta. Otherwise we cannot have any knowledge of any object in any way- Patanjal 4-17.
Therefore, Buddhi (intellect) and Chitta are full of Vritti-s and Samskara-s respectively. Both these principles are so elastic and luminous in nature that they reflect every object, its form and colour in a fraction of a moment, making it visible by their own light. But, surprisingly enough, neither Buddhi nor Chitta know or see their own nature, because both of them are inert and objects (Drishya). Drisya, means that which is seen by another. Therefore, Purusa which is the master af both of them goes on seeing the changes of these two Purusa is thus aware of every movement of Chitta and Buddhi. Jivatman abides in Chitta; therefore Chitta is near to Purusa and faces it, hence Purusa is ever aware of every movement of Chitta. Chitta is ever changing in nature, but the Purusa is unchanging, therefore not a single change or modification of Chitta remains hidden from the Purusa. Further, Chitta and Intellect, each being limited to one place, can known only one object at a time and not two or more. It is because of the rapidity in action of these principles that it appears as if they are doing so many things at a time.
The Utility of Chitta: Shri Vyasa comments (Patanjal I-4): thus Chittamayaskantamanikalpam Sannidhimatropakari Drishyatwena Bhavati Purusasya Swaminah"That this Chitta which has become the servant of the Purusha by its mere proximity acts like a magnet. It is like this. When Chitta is free from the influence of Rajasik and Tamasik Samskara-s, bccomes Ekagra (one-pointed), and thus being pure and transparent, this one-pointed Chitta, through its ability to reflect or colour (Uparaga Samarthya) and through the nearness of Purusha, assumes the form of Asmita or, Grithitri (Sattwik ego). This quality of Chitta is known as Sarvarthata. It is because of this quality that this Chitta, consisting of the three Guna-s, becomes the means of Bhoga and Moksha for its lord, Purusha. Just as a strong and disciplined horse is of much use for its lord, but an untrained and untamed horse is harmful for him, even so Chitta is either harmful or useful for the Purusha. Keeping this fact in view, Yoga prescribes methods of controlling the Chitta.
Chitta-Vashittwa (Control of Chitta): There are various methods of controlling Chitta, as enjoined in the Yoga Shastra. Among them, one is Kriya Yoga (Patanjal II-1), which should be practised in conjunction with all the eight limbs of Yoga. Thereby the heart is purified. Practice should continue until Purusa realises its essential nature.
"Austerity, study of scriptures and surrender to God," these are called Kriya-Yoga. The latter portions of the eight limbs of YogaDharana, Dhyana, and Samadhi- enable a person to develop a special power of concentration and identification called Samyama. With the rising of this luminous power one gradually acquires control over the Chitta. By mastery of Samyama through Prajnaloka, the light of knowledge, a Yogi acquires various psychic powers, described in the third chapter of the Yoga Shastra entitled 'Vibhuti Pada.' But these glories may prove obstacles in the path of self-realisation, leading to unnatural preoccupation with mere phenomena, however remarkable. Therefore, an aspirant should practise Nirvichara Samadhi intensely and thereby endeavour to acquire Ritambhara Prajna (knowledge filled with truth) which bestows Adhyatma-Prasada, the purity of the heart. By attaining this Prajna, there arises discriminative knowledge of Purusha and Prakriti; then the next step, which is the realisation of Brahman, becomes possible for the Yogi.
How Chitta is mistaken for the Self: Regarding the precise definition of Atman there are various opinions. But putting these on one side for the present, I shall deal with removal of the illusion of mistaking Chitta for Atman. Seen by the Divine eye, this small orb unemergent light, Chitta seems to be especially brilliant and luminous through its association with the Purusha. This phenomenon is called Bimba-Bimbi Bhava in the Shastra-s. lt is like a mirror which, although it has its natural brightness, is especially brilliant in association wit the rays of the sun; even so with Chitta Sattwa. lt is said that because of the intensity of the brilliant reflected light of the sun in the icy regions of the Himalayas, travellers lose their eyesight, but in normal conditions the rays of the sun do not adversely affect our sight. Travellers wear coloured sun-glasses for fear of losing their eyesight in these icy regions. Although the light of Jivatman is much greater than that of Chitta even as the light of the gun compared with a lighted candle, yet in association with Jivatman the Chitta be comes as brilliant as an ocean of light. That is why, unable to realise the subtlest Atman, more subtle than minute atomic particles, some have taken Chitta itself to be Atman, because the Purusha seems to be invisible, being immersed in the luminous myriad-rayed ocean of Chitta-Sattwa. This is the hard knot of Asmita (ego), an invisible obstacle which is neither easy to visualise nor easy to untie. This small Chitta becomes so luminous, so bright due to luminosity of Atman, and becomes so coloured by the idea of ego that,-,although it is not impossible, it is certainly difficult to separate-to pick out the minute subtle Atman-in this ego-coloured luminous Chitta. There is no doubt that among the principles concerning self and nonself this search is the most difficult in the world.
Can all these Impressions enter into this small Chitta ? : In short, the answer is-no. Then, where do these innumerable Samskkara-s exist and in what form ? The mystery is explained thus. Every, Antahkarana is directly related to the cosmic mind-stuff (Samasti Chitta) through the current of divine invisible rays at every moment and for ever. The Samskara-s of good and evil actions of all the Jivas flow through the fields of Chitta, taking, recourse to the current of invisible divine rays they are deposited in the Samasti Chitta, and the Samskara-s which are ripe for giving fruit enter into the individual Chitta through the same passage of divine rays. This process goes on all the time in the manner of a Moorish water wheel. If you have fifty square chains of land and you have planted fifty types of plants-sugarcane, plantain, grape, chilli, lemon, neem, etc.-these plants will draw saps of different types from the same soil. Even so, when a powerful impression of the individual Chitta is ready to bear fruit, it draws similar Samskara-s from the cosmic Chitta. The visionary knowledge of this process is acquired by Sadhaka-s who are adept in the practice of Samadhi. In the waking state, due to the outgoing nature of the mind, and because of idendity, of the mind with the Vritti-s a Sadhaka is not able to know his own inner operation. But when the external operations cease, mind intellect, Ahamkara and Chitta go on performing the inner operations, and in the state of Samadhi, through an invisible process, the contact of the Chitta with cosmic storehouse (Samasti Chitta) can be seen; where the Samskara-s of all the Jiva-s lie accumulated. So it is clear that this little Chitta of ours cannot accommodate the innumerable Samskara-s of innumerable lives, because they are infinite and endless.
This problem is solved in the state of Samadhi as described above, and whoever is adept in Samadhi can realise this process. He can see that a stream of the subtlest light joins with his Chitta, passes through the heart, going out from the lower part of the heart and merges in the etheric sphere. By practising Samyama on this it can be realised that this stream flows from the cosmic storehouse or cosmic Chitta and touches the human Chitta. Some modification that appear like bubbles, arise in Chitta in the form of mysterious light, influencing the orb of intellect. These are the fructifying Samskara-s which render the intellect inclined towards sense-objects. With the same stream of subtle light, shining particles are seen wafted along with the current; they are the groups of Samskara-s. If you follow this stream you can see that these are being carried along with the stream and deposited in the womb of the mother Prakriti (cosmic Chitta). Then, rising, from there, these Samskara-s join with the stream of rays, in the form of luminous vapour raining down in every Chitta. Among these Samskara-s, the ripe ones remain in the Chitta and fructify through the force of memory; the remaining ones flow through the stream, joining with the other accumulated Samskara-s in the cosmic Chitta. The fructifying Samskara-s, stick to every Chitta and, being awakened by memory, they successlively engage the intellect in enjoyments. These fructifying Samskara-s are seen sometimes as rays, and sometimes as sparks, rising from Chitta and, entering into Buddhi (intellect), they also have differences of colour. In the state of meditation, by the power of Samyama, this is seen clearly. By the divine law and by providential prompting, every Chitta accepts the fructifying Samskara-s only and rejects the remaining ones, and they, flowing through the stream, join their other companions in the cosmic womb and are thus accumulated there. This is the manner in which the Samskara-s abide in the human Chitta-s and, according to this process, maintain their coming and going from the deep storehouse of Prakriti.
The Relation of Vritti-s:Among the five types of Vritti-s described in Yoga Darshan, Nidra (sleep) and Smriti (memory), are especiilly related to Chitta Sattwa, and the remaining three Vritti- Pramana (right knowledge), Viparyaya (misconception) and Vikalpa (imagination) -are related to Buddhi Tattwa. We shall first describe Nidra or sleep.
(a) The Characteristics of Nidra (Sleep):
That Vritti which shows the absence of all experiences that occur in waking and dreaming states is called Nidra. It is that state in which a man feels "Now I am experiencing nothing." Whatever feeling or Vritti or potency or agency that causes this experience of absence of knowledge is called Nidra. Some scholars do not consider Nidra as a Vritti of the Chitta but classify Nidra and Sushupti (deep sleep condition) as the special state of Chitta. But Shri Patanjali has added the term Vritti, clearly showing that Nidra is a Vritti of the Chitta. In Nidra there is not complete absence of knowledge only the Vritti-s of wakening and dreaming are absent. The statament after sleep that "I slept so unconsciously that I was unaware of my body and mind" shows that Nidra is a Vritti and the witness of it is Ahamkara, the ego-principle; this Ahamkara awakens the experience of absence by the force of Smriti Vritti when a man awakening from sleep. It is Tamas-predominating, therefore a Yogi should control this Vritti also in the same way that he must control the other Rajasik and Tamasik Vritti-s.
The Nature of Sleep: When the three bodies, being overpowered by Tamas, become as if inert, stillness regins over Chitta. The Vritti of the Chitta which experiences this stillness is called Nidra, or sleep. Just as a room, that is filled with various objects, appears void of objects in darkness, even so, this same condition arises in Chitta during sleep but even in the Tamas-overpowered state, Sattwa is present in a minute degree enabling one to remember pleasure or pain in the state of sleep after waking up. In this state of sleep there is some experience, that it why a man may be aware of it and afterwards can recall it. Without the direct perception of experience one cannot assert correctly on. the basis of inference. The Nidra is also influenced by the three Guna-s. When Sattwa predominates, one experiences happiness, cheerfulness energy, health - when Rajas predominates, one experiences pain, fickleness and restlessness; in Tamas-predominating sleep one experiences inertness, heaviness and dejection. This experience on recalls and catt relate after waking up.
The Varieties of Steep: These are some varieties of sleep which are included in Nidra by Shri Patanjali. For example:
1. Tandra, the state described above, in which there is a part-cons-
ciousness in sleep.
2. The general sleep condition.
3. The intense state of sleep in which inertia prevails (Sushupti).
Sleep develops in two ways-from inside, and from outside. This is explained as follows:
The First Type of Develpoment of Sleep: Sleep from inside develops through external causes, such as extreme exhaustion caused by overwork. As a result of fatigue the muscles relax and darkness prevails in front of the eyes, the body grows heavy and becomes as if inert. At this point there is a stage of part-consciousness; in this state one does'not give correct or complete answers to questions. This is Tandra. After this, the body becomes as inert as a log of wood from inside and outside except for the action of breathing and blood circulation, and one loses consciousness. Now the body becomes like a clod of earth, devoid of external consciousness.
The Second Type of Sleep: In the second type of sleep, arising from within, Tamas overpowers the Chitta gradually and consequently influences the three bodies one by one, sometimes instantaneously. In fact, in the case of the inner development of sleep, the process is similar to that experienced during our daily meditation practices. In meditation we first relax the body and with an effort of will check the Vritti of the mind for a short time, then Chitta becomes concentrated and not only the Rajasik and Tamasik but also the Sattwik Vritti-s are gradually checked. Now, at this stage of cessation of Vritti-s, if one desires sleep, Tamas will prevail at once and will overpower the astral body, rendering the physical body as if inert. In this condition, because Tamas prevails over the astral body, mind, intellect, and senses which reside in Brahmarandhra are restricted in their functions. Consequently, Prana is relaxed and it is not able to perform the functions of Jnana and Karma in the physical body, hence it lies like a clod of earth. The Vritti-s of the Chitta, or the functions of Chitta, cease automatically and then one experiences the absence of other Vritti-s, i.e., one experiences the Vritti of sleep as a form of Tamas.
lt is important to understand here that while becoming devoid of Vritti-s, if one does not desire sleep, then Sattwa will overpower Rajas and Tamas and consequently Chitta will enter into Nirbij, Nirvikalpa or Nirvichara samadhi. Although sleep is akin to Asamprajnata Samadhi according to the one-pointedness of the Chitta, yet being Tamas-predominating it is an obstacle in both Sabija and Nirbija (lower and higher) Samadhi-s. Therefore, the Vritti must be conquered. Also, it must be remembered that all types of fainting or swooning, even that produced by intoxicants or drugs, must be considered in the category of sleep only; therefore, all these are to be renounced.
The Method of Realising Sleep: The realisation of the Nidra (sleep) and Swapna (dream) and other Tamasik states is possible in Savitarka Samadhi because one can bring forth the states of dream and sleep through conscious auto-suggestion successively, then only, these two states are directly realised. The same sequence is seen even before the advent of natural sleep; because of the predominance of Tamas it is not realised. These states are described thus:
The Nature of Sleep: While entering into meditation, having relaxed the body, checking the Samkalpa-s and Vikalpa-s (thoughts and imaginations) we try to check activity in the physical body produced by the Prana-s; then, a kind of stillness reigns inside and outside the body. If we are not cautious, Tamasik sleep will arise. During the realisation of Swapna or dream, if we observe attentively, we can find that because of the previous control or obstruction, the senses stop functioning; therefore, awareness of the external activity of the world is checked and no knowledge or action enters from outside. Then inner functions reveal themselves. It is much the same way in which moving pictures are revealed on the screen in a darkened cinema hall. The memory of the Samskara-s of the Chitta arises in the form of a luminous smoky line, producing disturbance in the orb of intellect. As a result of this disturbance, mind, intellect and senses are agitated. In this agitated state, mind, through the aid of the subtle senses, starts giving gross forms to the memory-born Samskara-s that have entered into the sheath of intellect. But in this semi-dark state Buddhi does not exercise full control over the mind, so all functions of the mind become unintelligible disconnected and disorderly; this dream continues untill Vyutthana waking) state ensues. This is the realisation of dream. But whenever a vision a dream is real, it is because suddenly there arises a Sattwik state. At this point, the subtle body is able to catch by chance an event from the etheric space through the mind which is directed by a Sattwik Vritti of the intellect. Sometimes, one receives fruits of some actions in dreams; for instance, through a wet dream one experiences grief, sometimes by some beautiful sights in a Sattwik dream one is delighted. On occasions, one experiences such dreams as one cannot recollect even after trying to do so and sometimes their bases are events which one has never heard or experienced. The Chitta attracts some Samskara-s (impressions), through ego, of the previous lives of the man and these agitate it. Such impressions as are to fructify at the time are also the basis of dreams.
A Yogi has the power to attract and put to fruition fructifying Samskara-s and the resulting actions in this body or by another one which he can adopt because for a Yogi both the bodies are for the same purpose, that is, bringing to an end all his Samskara-s; and he does not do any fresh action by this body or by the other which may bear fruit or create destiny.
Some teachers consider the knowledge gained in dreams as only from memory but in our experience it is only the outcome of Viparyaya Vritti because both the subtle and gross senses are functioning at the time. In dreams, actions, like hearing, touching, seeing, swimming in water or drinking are done by the subtle senses alone, while beating by hand, talking, somnambulating, getting a wet dream, etc. are done by the gross organs.
According to our experience, all actions of gross and subtle organs are actuated by the Manomaya Kosha (Mind Sheath), Vijnanamaya Kosha (Intellect Sheath) or the Astral body. It has been stated before, and we repeat it here, that functions of Smriti (memory) and Nidra (sleep) Vritti-s arise from the causal body and those of Pramana, Viparyaya and Vikalpa Vritti-s from the astral body. All the functions of the ten Indriya-s (body organs) and mind are through the astral body and, therefore, to consider dreams also in the Viparyaya Vritti is only reasonable and this Vritti with its five phases Avidya, Asmita, Raga, Dwesha and Abhinivesha is of the nature of ignorance only. These, five phases again, by further expansion, become sixty-two in number.
Control of Sleep: From a theoretical point of view, Shri Patanjali considers every state of Chitta which is other than Atman Sthiti, establishment in Atman) to be a Vritti. Amongst the methods of controlling the Vritti-s he has given: Swapna-Nidra-Jhana- Alambanam Va (Patanjal 1-38) "Or by support of the knowledge of dream and sleep." The practical meaning of this is that by taking the support of the method of entering into sleep and dream through meditation, one attains one-pointedness of the Chitta. This we have described above. Aspirants should pradtice this carefully.
The Main Virtue of Sleep: Although sleep is full of Tamas, yet it is more beneficial for living beings than even food, because it bestows peace on the intellect be removing the fatigue of the body and the dejection of the mind. A Yogi has to control oversleeping , so that during meditation Tamoguna may not obstruct. Even the mind of a Yogi will become weak if he does not sleep properly. Whether one is Yogi or a man of the world, whether one is sick or well, strong or fatigued in body, whether in the condition of agony, sorrow or joy, everyone needs sleep regularly. Nidra, like a wise devoted mother, is the protector of all; therefore, its request must be properly considered. A fatigued body, distracted mind or intellect or grief-Sticken Chitta does not enable a person to enter into Samadhi, nor do they aid in the attainment of proper knowledge.
(b) The Last Vritti of Chitta-Smriti (Memory): The characteristics of Smriti have been described thus: Anubhuta-Vishayasampramosah Smritih (Patanjal 1-11) In other words, in any experienced or realised knowledge, perception of some experience, even a fractional addition, is the recollection of what is experienced. This is called Smriti or memory. The experiences of objects due to four types of Vritti-s-Pramana, Viparyaya, Vikalpa and Nidra- cause Samskara-s in the Chitta, and these Samskara-s, finding an awakener from inside or outside, are revived and recalled. This is memory.
The Nature of Smriti : Thus, the nature of Smriti is that which again and again awakens the knowledge of the subtle Samskara-s in Chitta, formed by the experience of any object through any of the senses. These Samskara-s or Vasana-s can be said to be seeds for, every experience. Like the development of a tree from a seed, Samskara-s or Vasana-s, which are like seeds, are awakened by Smriti Vritti in due course of time on getting any favourable stimulus, thereby sprouting, as it were, in the Chitta, and, having entered into Vijnanamaya Kosha (Intellect Sheath), they assume a gross form. Then, by means of the Annamaya Kosha (Food Sheath) they blossom and bear fruit. This Simriti is a kind of mark of the Samskara-s formed from the experience of any object. These Samskara-s are of various types, arising out of Pramana, Viparyaya, Vikalpa and Nidra Vritti-s, mixed with knowledge and ignorance. They are, so to speak, engraved on the plate of the Chitta in the form of Smriti. Between the Smriti and Samskara-s there is a working principle:
On this Sutra Shri Vyasa gives his gloss thus :
In other words, Samskara-s or impressions are formed according to experience, and Smriti is formed according to Samskara-s. These Samskara-s are not lost through the obstruction of time, space and class, but they arise through the instrumentality of an awakener. Thus, Smriti is formed out of Samskara-s and Samskara-s are formed out of Smriti. Apart from this, there is also the principle that the object of Smriti can be equal or approaching the actual experience. If it is less, then there is a defect in memory, called Pramosa- a defect of slipping away. If it is more than actual experience, then it comes in the category of Kalpana (imagination).
There are two types of Smriti also:
1. Bhavita Smartavya Smriti :(Memory pertaining to past expriences) This is memory pertaining to the past experience and is not clear due to ignorance, imagination, error and lack of definite experience. For example, unremembered, unknown past events are repeated in dreams; therefore, dreams may not be considered Smriti Vritti. Bhavita Smartavya means memory pertaining to objects of the past, but in dreams one does not have this correct knowledge- "I am repeating the memories of the past." In dreams, often the distortion of past events is seen, which are mostly imaginary.
2. Abhavita Smartavya Smriti: Abhavita means real memory. This memory arises in the waking state or on the basis of correct knowledge gained during Samadhi. Here also a law operates, that all these memories are on the basis of real experiences. All these Vritti-s-Pramana, Viparyaya, Vikalpa and Nidra- produce either pleasure or pain or infatuation; therefore, they should be controlled. It is by control of these Vritti-s that one attains Samprajnata as well as Asamprajnata Samadhi-s.
The Fruits of Memory
There are two types of fruits of memory:
1. Smriti-matra Phala: Fruit in the form of mere memory, ie., those which merely awaken pain and pleasure in the Chitta and subside.
2. Vipaka (the cause of fructification): Those Samskara-s which sprout on the strength of memory and go to form a huge tree bearing the fruits of class, life and enjoyments, and leaving seeds for future development, are of this second type.
The purpose in considering Smriti after the list of Vritti-s appears to be for two reasons - (1) It is Smriti Vritti which has the power of organising the previous four types of Vritti-s; these Vritti-s exist in the Chitta in some form or other, whether visible or invisible. (2) These Samskara-s, by the aid of memory alone, become the determinants of the next birth. It may be asked then: Is there no absence of Smriti? The answer is as follows:
The Absence of Smriti or Memory
If we see by the Divine eye in a tranquil state, it seems that when we endeavour to enter into Asamprajnata Samadhi and move towards the centre of self-consciousness by crossing the realm of the Chitta filled with Samskara-s, we experience wavelessness there. But here also the natural modification of Chitta appears to be going on. In other words the natural movements of the luminosity of the Chitta continue in every part of it; they never cease. lt is during Maha-Pralaya (the great dissolution) alone that the Chitta merges in its cause and then this movement also merges with the Chitta. lt is due to the luminosity of the Chitta that all this phenomena can be observed by Divya Dristi (divine vision). Thus, through control of all Vritti-s, when any Vritti does not function, then no Samskara is formed, nor does there arise memory. In this state, whatever happens in the Chitta, there is entire absence of Vritti or Samskara. This is experienced by the Sadhaka in the formulation: "I do not know what happened during this time." It is clear that at the time there was knowledge of the absence of all Vritti-s, a condition similar to that of sleep. Thus, even this Asamprajnata condition is a particular state of the Chitta; it is not a Vritti. lt is by the cessation of all Vritti-s that Purusha abides in its own essential nature. Asamprajnata is also a positive and not a negative state. Now at this stage, this much has to be borne in mind regarding memory. Even in Nirodhavastha the controlled state of mind which is made up of the repetition of Nirodka Samskara-s, Smriti is operative. That is why with the subsiding of the previous Nirodha Samskara there arises another Nirodha Samskara, thus the Nirodha state of the Chitta is maintained steadily.
Some great men do not consider this Nirodhavastha to be an effect of Smriti Vritti, but hold that it is a particular state of the Chitta. In Swarupasthiti, abiding in the Self, Smriti Vritti is controlled, but the moment one goes off this state, this Vritti rises again and engages one in activity; it is not completely destroyed. This pursues the Jiva even in Pralaya (the dissolution) and in the beginning of creation it catches hold of all the Jiva-s.
It is important to remember that one's memory is possible only of objects that are limited by his knowledge; it is not merely of knowledge nor of object alone, but memory is always a combination of the characteristics and experience of an object. Thus, memory is essential for all activities in this world or hereafter. No activity is possible without this Vritti.
Having described Chitta Sattwa, the abode of Samskara-s, we are going to explain Buddhi Tattwa, the abode of Vritti, since most of the Vritti-s and activities are connected with the intellect alone.
Explanation of Buddhi Vrittis
After a careful analysis, the entire world seems to be full of Vritti-s alone; thus, activity in the form of Vrittis is countless and infinite. The activities of the world are performed with the help of Buddhi; its innumerable activities cannot be fully listed or described. All the aetivities of the world have, therefore, been classified into five groups, easy to explain and understand. The term Vritti has been previously explained in detail; here we will mention only that much which is essential for our realisation. The detailed explanations of Pratyaksha and other Pramana-s can be found in other philosophical books. In brief, these five Vritti-s Pramana, Viparyaya, Vikalpa, Nidra and Smriti - arouse Raga-Dwesha (desire and aversion), evil propensities that intensify ignorance; they are called Klista or painful. On the other hand, those Vritti-s which produce Vivekakhyati and destroy the darkness of ignorance are called Aklista or non-painful. It should be remembered that a little sin is converted into virtue by the influence of good company, while a little virtue is converted into sin by evil companions and have recourse to good company. Now, we shall explain the Pramana-s (right knowledge).
1. Pramana-s: In the philosophical scriptures, the number of Pramana-s ranges from three to eight. But all these Pramana-s are included in the following three: Pratyaksha (sense-perception), Anumana (inference) and Agama (basedon scripture or testimony). The first Praman is Pratyaksha. Nyaya philosophy has defined it thus:
Shri Vyasa has defined it thus: Buddhi Vritti is known as Pratyaksh which sustains the general or particular knowledge arising out of the contact of intellect, through mind, flowing through the channels of the senses with the external objects. Therefore, any direct knowledge through the senses which is free from doubt and delusion is known as Pratyaksha. Various schools of philosophy have discussed this subject in great detail. Too much complexity, however, will not lead to clarification. The senses are directed by the mind and thus they contact external objects; the experience arising out of this contact is known as Prama, and the Vritti of Buddhi by which this is correctly known is called Pramana. Whenever any of the senses brings the pereception of any object before Buddhi and it becomes identified with it, the perception is known as Pratyaksha. In a similar way, to this external perception, the internal perception (Antarika Pratyaksha) takes place with the help of Buddhi. You will realise this Manomaya Kosha (Mind Sheath) and Vijnanamaya Kosha (Intellect Sheath).
Anumana (Inference): The method of knowing anything, whether indirect, distant or hidden, by reasoning on the basis of direct senseperception is called Anumana or inference. By the help of this one attains general knowledge of several indirect objects. This is also helpful in the general knowledge of the internal objects.
Agama (Based on testimony or scriptures): The words of Sruti, Smriti, or authoritative scriptures, of wise persons or sages, are called Agama Pranama. Whatever knowledge is acquired through Pratyaksha and other Pramana-s, pertains to Vritti alone. In other words, general and special knowledge of all objects of the world, whether they are conscious or inert, is in the form of Vritti only. Due to this Pramana-s the activities of men go on. Those Pramana-s that entangle a person in the world are called Klista or painful, while those which produce Para Vairagya (supreme dispassion), which aids the development of Viveka (proper knowledge) and the highest good, are called Aklista or nonpainful.
2. Viparyana (Misconception): Viparyayo Mithya-JhanamatadrupaPratishtham (Patanjal I-8) According to this Sutra, Buddhi Vritti which shows the right form of the object is in the category of Pramana, but that which shows a distorted or incorrect form of the object is called Viparyaya, or wrong knowledge. For instance, to mistake a rock in the darkness for a bear, through defects of sight, is wrong knowledge. Scholars have different opinions on details of this subject. Some consider Avidya and Viparyaya of the same category; others consider them to be different. Whatever may be, both are different from Pramana (right knowledge) and belong to the category of Ajnana (ignorance).
3. Vikalpa (Imagination): Shabda-Jnananupati Uastushunyo Vikalpah (Patanjal 1-9) That which is experienced by words or ideas but does not have actual existence is called Vikalpa or imagination. The difference between Viparyaya (misconception) and Vikalpa should be understood in the following way. To acquire the same knowledge of two or three apparently similar but actually different objects is Viparyaya. This misconception is removed when the reality is revealed. But Vikalpa or imagined knowledge has no physical support. Although the objects does not exist, still on the basis of words or ideas or images it my gain importance and become significant in daily life. For example, all the pictures of a formless God are imaginary, but they are worshipped as if they were God. The ten heads of Ravana, four heads of Brahma, Jiva as part of Ishwara, the identiy of Jiva and Brahman are clear examples of Vikalpa Vritti. Unless a clear defferentiation between Shabda, Artha and Jnana (word, meaning and idea) is given the mere use of equivalent terms is Vikalpa. In Yoga, this Vikalpa Vritti is known as Savitarka Samapatti. Tatra Shabdartha-Jnana-Vikalpaih Samkirna Savitarka Samapattih (Patanjal 1-42). Sound (or word), is meaning (or object) and the resultant knowledge, concieved together os called Savitarka Samapatti. Sound (or word) and its knowledge, sense objects (or image), is Vikalpa Vritti. Aham Vritti (the idea of 'I-ness') is also a Vikalpa Vritti, because this term is used on the basis of the identity of conscious Purusa and inert Chitta. Thus, the Vritti-s of Pramana, Vikalpa, Viparyaya are directly related to Vijnanamaya Kosha, the intellect Sheath. They function and are used in the waking statae through the physical body. They are mainly the Vritti-s of Buddhi. But in Samadhi-s also the Vritti-s of Vikalpa and Viparaya which are the Vritti-s of Ajnana (ignorance) arise. If one investigates he will find Viparyaya or wrong knowledge to be the source of infatuation, affliction, restlessness and destruction or annihilation. All these are the sport of intellect alone, which manifests in diverse forms of good and evil in this world. To enlarge on this in greater detail would be to deviate from your path. Here we are concerned with the Vritti-s of mind or ego only; these are explained as follows:
The Vrittl-s of Ahamkara and Manas :These two Tattwa-s mainly perform the functions of Adana and Pradana (giving and taking). The working field of Ahamkara is the Karama Sharira (the causal body), but it is Ahamkara that causes Ahamta and Mamata- (I-ness and Mine-ness) at every step. Thus, we can say that there are four Vritti-s of Ahamkara: Adana, Pradana, Ahamta and Mamata- givinf, taking, I-ness and mineness. The field of the operation of mind is the individual body as well as the cosmos ans mainly the astral body. Its main Vritti-s are two'taking'and 'giving'(to activate the senses rigthly and to get the decisions of the intellect, as also to take up the impressions from the Chitta and to get those impressions deposited after the decision by the intellect). Thus, like the constitution of the physical body, the Antahkarana is also a unit which has four limbs- Chitta, Ahamkara, Buddhi and Manas. These four limbs have now been described in brief and their Vritti-s or functions explained. Next, you have to utilise these instruments in developing special knowledge of the inner world and attaining realisation.
Manomaya Kosha (The Mind Sheath)
Introductory- It is to be hoped that aspirants have properly understood from the foregoing chapter the nature of the constituent elements of the two parts of the astral body, Manomaya Kosha (Mind Sheath) and Vijnanamaya Kosha (Intellect Sheath). What is the function of these sheaths, how are they mutually related, and how are their functions realised? Wo commence this topic with various diagrams and illustrations to explain these questions so that aspirants may be enabled to acquire the true knowledge of the principles involved.
The importance of both sheaths belonging to the astral body: As 'Mind Sheath' and 'lntellect Sheath' are made of subtle elements, they are much more powerful than the two other sheaths ('Food' and 'Vital Air') of the physical body. They are especially important, because they are the means of individual as well as universal knowledge of all objects of creation, from gross to the most subtle. You will be surprised to see how the mind, the king of the senses, carries out the orders of the intellect with skill, attention and speed. How, by its divine power, it enables its maids, the senses, to carry out its orders, and how it changes its form and colour while receiving the reflections of knowledge and the functions of the Indriya-s. lt does not take even half a second to complete all this work. This miraculous vision is bewildering to the human intellect. Further, the limitless analysing power of the intellect is no less wonderful. By its analytical power, the intellect ascertains all objects from the grossest to the subtlest Atman, and by its Ritambhara nature (vision filled with truth) it develops discriminative understanding between Prakriti and Purusha. The vision of Viveka-Khyati (knowledge) is most wonderful, enchanting, peaceful and an awakener of Para-Vairagya (supreme dispassion). All this should be seen and experienced; it is beyond description. Whatever can be described is merely a hundredth, a thousandth or the most insignificant fraction of the whole truth.
The Fetters of Objects: The objects which have overpowered humanity by their enchanting form have two aspects, gross and divine. The subtle-divine forms of these objects are golden fetters-powerful, attractive and expansive. Their vision reminds one of God Himself, Who is the Creator of all these unfathomable objects, yet He is unattached to them. In fact, it is through the aid of the Omnipotent Supreme Self that this Jiva (individual soul) is protected from Maya, the enchanting form of Prakriti (nature), and it is by the grace of that Supreme Preceptor that he acquires the knowledge of the infinite treasure of Prakriti. Just as by the aid of the sun the eye is able to see, even so by the grace of God the Jiva is enabled to attain the knowledge of the illimitable world. May God bestow His Grace on you, so that.you may attain this knowledge!
The Formation of Manomaya Kosha (Mind Sheath): The Mind Sheath is formed out of ten Indriya-s (senses) plus mind and five Tanmatra-s (root elements)-total sixteen Tattwa-s. In particular, it is an action-predominating sheath. The method of realising the movements and functions of this sheath is being described in detail as under:
The Means of Moksha: Although this human body is the sustainer and basis of all the sheaths, yet one does not attain liberation simply by acquiring knowledge of Annamaya and Pranamaya Kosha-s. The direct means of attaining Moksha is Viveka-Jnana or discriminative knowledge. This is a universally accepted principle. We have discribed the first part of the fulfilment of this principle in the section on the science of Food Sheath. The second part is covered by the description of the science of Sukshma Sharira, the astral body; it is an aggregate of Manomaya Kosha (Mind Sheath) which is action-predominating and Vijnanamaya Kosha (Intellect Sheath) which is knowledge-predominating.
The Abode of the Astral Body: This aggregate is situated in the region of Brahmarandhra in the human brain. This Brahmarandhra is the main centre of acquiring knowledge of all physical objects. The entire physical knowledge of the World is realised and acquired in this laboratory of the Jivatman after perfect research and analysis. This knowledge, whether it is of the individual body or of the cosmic body, is realised here only. The seventeen Tattwa-s or principles of the astral body cannot be separated from one another; they function together, mutually assisting one another. Now you need to realise in conscious experience the action of the ten Indriya-s, mind, intellect, all enveloped by Panchatanmatrik Kosha (the sheath of five subtle elements) and the ever mixed function of all these in this very Brahmarandhra.
The First Vision of Brahmarandhra : In the initial stage, when an aspirant enters into Brahmarandhra through meditation, he sees various lights of different forms, sizes and colours, scattered and shining in this place. But at first he does not know anything about these lights, which he has never seen before; he cannot understand them properly. Where are they coming from? How do they arise? What is their purpose? Where are they used? All such questions will be explained and illustrated through words and pictures. With the intensification of constant practice, these lights are seen to form organised orbs which perform and get performed regular mutual functions. Please study the colours and forms of these lights as shown in Illustration No. 13; only then can you begin to realise their nature and purpose.
Description of the Illustrations of Brahmarandhra: In the middle of the brain, where the sensory and motor nerve fibres and nerve tissues interlace in a dense network, one sees the oval orb of intellect which shines like a mercury light. On top of it is the small orb of mind, which shines like the Venus star. Towards the edges of the orb of intellect there are the Indriya-s or subtle senses which appear like luminous jewels, Amongst them the senses of knowledge- or the Jnanendriya-s are brighter and more white; they are formed out of the Sattwik portion of Ahamkara, the ego-principle. At the time of performing the function of obtaining knowledge their rays reach out to the external objects through their respective organs, the sense-channels, and thus coming into contact with external objects they reflect their knowledge in the mind. When mind, together with this reflection, moves in the orb of intellect, the latter, having received this reflection, passes its judgement. Karmendriya-s, the senses of action, are seen along with the Jnanendriya-s; their light is like that of the evening stars, tinged with yellow. They are action-predominating, because they are formed out of the Rajas-predominating part of Ahamkara. All these have been organised by a casing of the five Tanmatra-s; the orb of these Tanmatra-s appears lightly luminous. They abide in their own seats and, being prompted by mental energy, they perform the functions of 'giving and taking' knowledge and action through pranik (vital air) nerves. It is the rays of the mind which emanate through the ten Indriya-s and enable them to perform their functions. This entire region of the brain- is ever lit up by the light of the orb of the Panch Tanmatra-s. The forms of the ten Indriya-s are similar, but differ in colours. Thus, all the functions of action and knowledge are performed through the sensory and motor nerves in the light of the Panchatanmatrik Mandala (the orb of the five subtle elements). In other words, all the gross objects grasped by the gross Indriya-s are taken by these two types of nerve currents and they pass through the luminous veil of the subtle five Tanmatra-s; thus they are converted into the subtle form and then they reach the subtle Indriya-s- Thus, the function of 'giving and taking' goes on every moment, day and night, unobstructedly, when the Indriya-s are acting.
The Relationship of Brahmarandhra with the Physical Body: Three inches inward from the eyebrows, two inches inward from the temple in the skull, towards the upper surface of the forehead, is the luminous oval-shaped place known as Brahmarandhra, the thousand-petalled lotus, or the tenth door. The above-mentioned seventeen lights are situated in this and thus placed they protect and enlighten the two sheaths of the physical body by their luminous rays. Brahmarandhra is connected to Muladhara Chakra through the spinal cord in the spinal column. The gross physical body is pervaded by the network of nerves that emanate from the spinal cord. Thus, Brahmarandhra is related to the whole body, as depicted in Illustration No. 4.
In the same way that a family lives in a house or birds live in their nests and perform their actions, so intellect, mind and senses abide in Brahmarandhra and perform their functions. The organ of smell abides in the nose, the organ of taste in the tongue, the organ of vision in the eyes, the organ of touch in the skin and the organ of hearing in the ears. But these are only their gross and outer forms. The subtle senses which enable them to function exist in the Brahmarandhra in luminous and subtle forms. In scriptural language- nose, tongue, eyes skin, and ears are called Golak (orb) because these organs of the senses are like lamps kept at the entrance doors which perform functions of knowledge and action, internally with internal organs and externally with the objects.
Forms of these under the influence of the three Guna-s: In Sattwapredominating state, Buddhi Tattwa or intellect is especially brilliant often as luminous as mercury light, often as splendid as the golden orb of the sun, and transparent. Manas Tattwa or mind is white like the lunar orb, and the colours of the senses shine with special luminosity.
In Rajas-predominating state, Buddhi Tattwa has special luminosity, associated with restlessness. Manas Tattwa shines like, the Venus star and remains very active. The senses become more active and their luminosity also increases. Even at other times, intellect, mind and senses are ever luminous and active.
In Tamas-predominating state, Buddhi Tattwa appears clouded, white and opaque. Manas Tattwa is like the lunar orb veiled by clouds. The senses become slow in action and dull in luminosity. This is the nature of the Tamas-predominating state.
The activity of the Manas Tattwa: The activity of mind is amazing. Being coloured by the objects and grasped by the senses, mind often appears moving about like a fish in agitated water. This movement in in the orb of intellect often appears to emit some colouring, as if through a spray, into the orb of intellect. The mind colours the intellect by its rays that are, in turn, coloured by objects. In this condition mind is seen like the Venus star, luminous and extremely active. Manas Tattwa is active and by its very nature alert. It pervades both the bodies together with all the Kosha-s or sheaths by its rays. In the Sattwa-predominating state or in the state of Pratyahara (withdrawal of senses) it shines like a luminous burning coal, but bright and calm. When it has assumed the form of an object in the state when the objects reflect, because of the predominance of Rajas, the movement of mind becomes so quiet and its activity is so enhanced that it is impossible to observe it in full detail. At that stage, by Divine vision, one can see only a few waves. The orb of five Tanmatra-s appears like a rainbow, putting a veil over them all. The five Tanmatra-s have encompassed Astral Body, the Aggregate of Manomaya and Vijnanamaya Kosha-s, in the same way that the skin encompasses the physical body.
The vision of Brahmarandhra through Introspection: The entire brain, filled with the network of all sorts of nerve tissues, is illumined by the Astral Body which appears like an oval mass of light and from which groups of rays emanate. Therefore, those who enter into Brahmarandhra through meditative vision see these different lights in the preliminary state like the flame of a lamp, a candle, or many lamps, like luminous buds, the Venus star, many shining stars, often like the half or full moon, or like liquid mercury shining in circular forms, like luminous orbs of the sun, or like flickering glow-worms. Often the entire mind appears like a tree, leafless, having luminous branches with shining clouds hovering over it and the whole scene lit up by moonlight. Often one sees a dense dark shadow. All these sights are visions of senses, mind, intellect and the nerve-centres, experienced in a hazy way. Aspirants see them in this fashion through their immature divine vision. The lights are in the form of small or large orbs as a mass of illumina-. tion of unknowable origin. They are totally different from external physical lights and they are ever-luminous. They can be seen but they cannot be touched. They have a special charm and sweetness about them which is not found in external physical lights. The external lights of fire, sun, electricity, etc. are endowed with heat and touch. They are visible by the gross eyes or perceived by the skin, but these internal divine lights are of a different nature. They are constituted of the subtle Tattwa-s of Prakriti. From the very beginning of creation they have this nature and they will continue so until the great dissolution of Mahapralaya.
These internal masses of light are not mere conglomerations but are luminous divine powers, sustaining all the activities of human beings. They are beyond the reach of the gross senses. They cannot be seen by the physical eyes and cannot be touched by the skin. Every Jiva is endowed with two types of instruments for experiencing the fruits of Karma-s. First, for seeing, hearing, smelling, tonching and tasting, he is endowed with eyes, ears, nose, skin and tongue, respectively; these are organs of knowledge (Jnanendriya-s). Second, for performing action he is endowed with anus, penis, hands, feet and speech; these five organs of action perform the functions of excretion, urination, giving and taking, locomation and speaking, respectively. The ten Indriya-s are located in the human brain in the form of ten small luminous drops. The gross organs for which we use the terms eyes, ears, nose, tongue, skin are in fact only seats for the senses. The power of seeing, hearing, smelling, etc. is unobstructedly present in the brain. The centres of the senses and the power of perceiving objects are situated only in the brain. When the subtle senses situated in the brain are awakened, only then can the seats of the senses function; otherwise they have no power of their own.
That is why, when the brain centres are affected, the external organs are unable to perceive objects or perform functions even though they appear to be perfectly healthy. These external organs are ever related to the brain centres through subtle nerve channels; in scriptural language these are known as 'sense-channels'. It is through these sensechannels that the subtle senses, abiding in the brain with mind and intellect, are related to Ahamkara and Chitta in the heart where Indra, the lord of the senses, or Jivatman (the individual soul) is present. Only when senses, 'internal organs' and the individual soul are properly linked together, perception of sense-objects is possible. Now we shall consider whether the brain has the centres of five subtle senses alone, or whether it has the centres of the five Karmendriya-s also, in the form of five luminous drops. The answer is that the energy of the ten Indria-s is in the form of ten luminous drops; in other words, in the office of Indra or Jivatman (lord of the senses), these ten Indriya-s exist in the form of subtle energy only, in order to serve their master at all times. We see this principle in everyday life. In this office, an official has under him two types of persons: those who perform intellectual work, and those who perform physical work. In this way, a concern can be maintained; without two types of workers it will be impossible to run a business properly. Since this is so apparent in the world, how can there be anything otherwise in the shat-shastra-s or in the realms of philosophy? In all the scriptures this point has been made clear, through various aphorisms, that with the five senses, the five organs of action are also present in the office of the individual self in subtle forms. The Samkhya school of philosophy supports this and says :
"Eye, ear, skin, tongue, nose- these are the five Jnanendriya-s. Speech, hands, feet, organs of Generation and of excretion- these are five Karmendriya-s. Together with mind there are, in all, eleven Indriya-s." This is the meaning of the above aphorism. It is an undoubted fact, admitted by all, that an effect can never be separated from its material cause, but, being in the womb of its material cause, it modifies itself in the form of effect. When the Shastra has clearly declared that the cause is related to the brain, then effect is naturally related to the brain itself. If half of the functions are related to the brain (the material cause of all functions) and half are not, then it cannot be justified as a perfect function. It is, therefore, universally admitted that the organs of action and knowledge are present in the brain in the form of ten luminous points. This explanation has been given to remove the doubt of those who believe in the presence of five Jnanendriya-s in the brain and not of the subtle Karmendriya-s. We now proceed to develop the present subject. Mind, the leader of these ten Indriya-s, is like the Venus star or the shining moon. Buddhi, the intellect, engages the senses in their functions through the mind alone. Buddhi appears as a solar orb, golden in colour. lt receives every direction from Ahamkara, which is prompted by Chitta. The conscious individual soul is the director of Chitta.
Relationship of Subject and Instrument: The external gross senseorgans are instruments of the luminous subtle senses. In relation to the subtle senses, mind is the guiding principle. It is with the help of mind, situated in the Brahmarandhra, that intellect recieves all types of knowledge and spreads it. It is through the mind that the intellect sends its decisions everywhere. Thus, influenced by the functions of intellect, many great philosophers consider Buddhi Tattwa alone to be enjoyer and actor, and the space in Brahmarandhra is taken to be the abode of the soul. It has been found by experience, however, and you can also verify this, that the abode of the soul is, in fact, in the region of the heart, known as the Anahata Chakra. The atom-like individual soul is seated in this very place and, in association with Chitta, becomes actor and enjoyer. It is the astral body of man that abides in the ether of Brahmarandhra.
The Support of the Orbs : Now a natural query arises- what is the support of all the orbs? The answer is that all the orbs of Brahmarandhra, the senses, Chitta and Ahamkara that lie at the heart, the five sheaths and the three bodies, have their centre of gravity in Atma Tattwa that abides in Chitta. Just as the solar system, earth, moons, planets, etc. revolve on their axis and are linked together, by gravitation of solar systems, performing their mutual functions, even so, being linked by the attraction of the individual soul, the entire body, the five sheaths and the orbs of these sheaths perform their respective functions. All objects that are born of Prakriti remain active until Pralaya, the dissolution. The Chetana Tattwa or Supreme Consciousness alone exists, free from movement or activity. Whatever is other than Chetana Tattwa finds rest in the Pralaya state only. The entire creation is sustained in Brahman, the Supreme Consciousness.
Visualization of the Functions of Brahmarandhra: All the subtlest functions, whether they belong to Brahmarandhra or to the orbs of the heart, are visualized by the Divine eye alone, just as when the mind comes in contact with the eyes, there arises movement in them. When the Divine eye comes into contact with the subtle senses, then there arises a unique light, in the same way that electric light flows through a filament by the contact of positive and negative poles. This divine light is manifest in changing aspects, assuming different forms every moment. lt is like the changing forms and colours of clouds in the rainy season, affected by the rays of the sun and the movements of the wind. Such changes are difficult to describe. Even the movement of clouds is very dull compared with the activity of the divine light which moves very fast. Those yogis who have perfect Samyama, and who, through the power arising out of it, are able to see the nature of the subtle senses and their subtle Tanmatrik objects by the divine eye, are also able to see directly the changes that take place through the divine eye in the objects of perception. This vision is not experienced before the perfection of Sadhana. As the rays of the sun are seen to emanate through the clouds, and, coming into contact with objects, illumine them, so one sees the functioning of the divine eye through the subtle-senses, illuminating the form, taste, etc. of subtle Tanmatrik objects. Luminous rays emanate from the senses, subtle organs of action, mind, intellect and other orbs also. These rays are of different kinds and they are seen to perform different functions. It is a wonderful sight to see just how the mind and intellect engage themselves in these vivid activities, veiled by picturesque lights, being reflected by the objects of the senses. It is beyond the capacity of an individual to describe adequately in words this inner view and the unique beauty and movements of these orbs.
Some Points to Remember : Some points should be remembered before one enters into further realisation of these mystic facts. Mind Sheath-Intellect Sheath and the orb of five Tanmatra-s, which belong to Brabmarandhra, and the luminous orb or mass belonging to the BLISS Sheath- all these are light, (weightless) like wind waves, short and light as fire, transparent as the sky, shining like lightning, thin and soft, elastic as rubber, expansive as the sky, very charming and beautiful, full of consciousness and the wonder and grandeur of life, pleasing, delightful and ever-endowed with novelty. They are ever in movement; they never assume a static or an immovable state. Even in the state of Nirvikalpa or Asamprajnata Samadhi, where there is cessation of Vritti-s, one or other modification goes on. In other words, when the first Niruddha Samskara (impression of control) subsides, the next Niruddha Samskara arises. This process continues for a long time; even in prolonged Niruddha state, or in the prolonged state of Asamprajnata Samadhi, all the mutual subtle functions of the sheaths, blood circulation, etc. are maintained.
The Secret of acquiring Knowledge : Whatever may be the nature of knowledge, one cannot acquire it fully with the very first tentative effort. Knowledge of the aforeseen Physical sheath and the Vital Air Sheath stowly becomes more perfect, and their secrets are more fully revealed as the subtle intellect, arising out of the vision of the subtle body, is exercised again and again. In other words, the hidden facts reveal themselves, and the intellect becomes more definite until the Sadhaka or aspirant becomes steady in his wisdom (Sthita-Prajna). Even the subtlest objects relating to the astral, and the causal bodies are to be seen directly by meditative vision. One has to live in association with an experienced Yogi for a long time under his guidance, and to practise Yoga with faith and devotion. It is by a special grace of his Guru that he can experience these and attain higher states of Yoga. All true objects of vision are seen by the divine eye alone. Therefore, it is a matter of understanding by the heartit is not a science that can be limited in words.
With the help of the illustrations you can understand how the subtle objects which are beyond the gross sense-perceptions are comprehended by the divine eye. Just as geographical and geological knowledge is, made easier through maps, so illustrations can enable one to understand these matters. A teacher who is perfect in Samyama controls the mind of his disciple by his will and enables the vision of the disciple to fix itself,@ in Brahmarandhra or in the Chitta. He continues to point out the subtle objects through the force of his own will; he explains their functions also just as teachers explain geography through maps.
Importance of the Statements of Sages: It is because of some imperfections in individual realisation that there exists difference between the authoritative statements and the general views. While investigating the inner secret science the use of imagination (Vikalpa) is not entirely free from defect. As we have shown in the explanation of Antahkarana Chatustaya, merely taking the name of an object tells one nothing about it, but by cognizing the object itself it may be properly known. An aspirant will find the object of his meditation for himself. But if, on the basis of imagination, one shows him an object which is not there, then this is deceptive and false. Some such things have been written about Vijnanamaya Kosha which abide in Brahmarandhra or Anandamaya Kosha which abide in the heart; such fancies are on the basis of imagination. Those who consider that the heart is situated in the brain also think that the brain is the seat of tbc individual soul, but this is against testimony as well as against direct perception. We shall, therefore, consider this question of the position of Brahmarandhra and the evidence for it.
Ascertainment of the Positions of Brahmarandhra and Soul: As long as one does not acquire the power of the Divine vision for entering inside, that is, the development of Divine vision through the practice of meditation, one cannot arrive at any correct or definite conclusion merely by reading books or by hearing philosophical discussions. Furthermore, whatever visions arise may be impure. That is why spiritual truths as described in the Upanisads and other philosophical texts are considered to be very difficult for realisation, and there are some differences of opinion in interpretation. But Rishi-s are explicit in their injunctions :
In other words, Atman cannot be realised by simply hearing or studying scriptural instructions alone. Literary scholars, without understanding the secret meaning of the scriptures, create differences of opinion and confusion by mere words. It is regrettable that they do not even keep silent. Such individuals, on the basis of their imagination, consider Brahmarandhra to be the seat of the soul, and they bring forth quotations from the Upanisads to support this. For instance, in Brihadaranyaka Upanisad Rishi Yajnavalkya says:
In other words, the glory of the world is situated in the inverted cup, the face is downward and the bottom upward. Seven Rishi-s abide on the edge of this cup and the eighth speech describes the nature of Brahman.
This has been interpreted on the basis of words and imagination in the following way: that the glory of the world is Prana- on the surface of the head there are two ears, two eye, two nostrils, one tongue and the eighth speech. On the basis of imagination the glory of the world is taken to be Prana. The seven Rishi-s have been interpreted as Prana-s, and Prana-s have been interpreted as senses. Such a totuous interpretation has led to confusion. The clear and simple meaning is the power of realising the knowledge of universe is seated in the skull; in other words, Mind Sheath and Intellect Sheath abide here, Mind, intellect and five senses are the seven, Rishi-s which enable a person to acquire knowledge. Speech is indicative of all the Karmendriya-s which describe internal as well as external knowledge. This is the point in the skull which is Brahmarandhra, the main centre for acquiring knowledge. It is the controller of body, Prana-s, mind and all the sheaths, but it is not the main source of consciousness. The source of consciousness is in the Chitta, which is the abode of the soul, and Chitta lies in the region of the heart. Therefore, the brain is like the office or laboratory of the individual soul; it is not its residence.
Now, we shall describe the main leader of the Manomaya Kosha, known as the Manas-Tattwa, mind.
Introduction to Manas-Tattwa or Mind: You may be surprised at this heading. There are few people in the world who do not know the name of mind. Learned or ignorant, villager or townsman, civilised or uncivilised, most people are familiar with the word 'Mind'. The mind has special importance in the Vedas also. From time immemorial arguments and differences of opinion exist in relation to mind. In the time of King Janaka, various spiritual conferences were organised, an the main topic of discussion was simply this mind. There has been much anxiety in the human race on this question of mind, due to ignorance of its essential nature and its functions. Many functions are even attributed to mind which do not belong to it.
In many scriptures there are statements such as - Mana Eva Manus-Yanam Karanam Bandha-Mokshayob (Maitrayani P. 6, Mantra 34) That is- "Mind alone is the cause of bondage and liberation of human beings." Such statements have often been misunderstood. Mind and intellect have been considered one and the same; therefore, there has been confusion regarding their functions. Intermingling of their good and bad functions was all attributed to the mind and human beings had no clear idea what this mind could be. This is not just the fault of ordinary people. Learned scholars have studied the scriptures and passed on their knowledge to the general public without themselves attaining realisation. Nor did they strive to achieve proper research in this matter as is done in most subjects nowadays. The public listened to lecturcs and believed them to be facts. Prior to my own experiences I myself had similar views on the basis of study of books. Now I have attained a definite conclusion due to the realisation and which I have described in the chapter on Antahkarana Chatustaya. There I have shown the different functions of mind, intellect, Ahamkara and Chitta. Mind is a limb of Antahkarana, which is associated with intellect, which is knowledge-predominating. This action-predominating mind comes into contact with intellect and senses and serves them like an efficient servant. Here is a short definition of mind: Mind is the faculty which performs the functions of giving and taking of objects and action without any deliberation.
It is also correct to say that due to the equal proportions of Sattwa and Rajas, quickness of function is an intense characteristic of mind. If this property were absent from the mind, no action of the soul, whether of knowledge or of mere activity could be performed well. Therefore, what is most needed in Sadhana is to control the fickleness of the mind. So you should visualise functions of the mind in a special way in this Manomaya Kosha.
Definite view about Manas-Tattwa : It is our definite view regarding mind that it is very powerful, extremely bright, devoid of heat and touch, having a luminous and extremely active subtle light, because it is constituted of Rajasik and Sattwik portions of the Samasti Ahamkara (cosmic ego-principle), it is endowed with the properties of both Sattwa and Rajas Guna-s. For this reason it enables the Sattwa-predominating senses to perform their functions of bringing knowledge of sound, hearing, form, taste, touch and smell. Similarly, it enable the Rajas-predominating organs of action to perform their functions. Because of its natural quickness and activity it reflects the objects and actions brought by the senses, and merely performs the functions of giving and taking. There is no discriminative power in the mind. When specially overpowered by Rajo-Guna, the mind becomes very fickle and does not allow the Buddhi Tattwa to be one-pointed during Sadhana. Being of the nature of the three Guna-s, the mind is also influenced by them, and thus becomes associated with virtues and vices. Therefore, it, is necessary to control its restlessness and unreliability. Various methods of controlling mind are well known. Some of them are given below, although some have been mentioned already in the chapter on Antahkarana Chatustaya. The following are essential points:
Control of Mind : In a similar fashion to control Chitta, the suppression of the fluctuations of the mind can be brought about by the method of Ashtanga Yoga- the eight limbs of Raja Yoga. In the Sutra-s of Shri Patanjali prominence has been given to Chitta; hence Yoga has been defined as the cessation of the Vritti-s of the Chitta. But as word also denotes (as individual stands for the group), therefore, in this instance the entire Antahkarana is implied by the use of the term 'Chitta', since these Vritti-s arise in all the four limbs of Antahkarana-Chitta, Ahamkara, Buddhi and Manas. Mind is a limb of Antahkarana and its Vritti is Samkalpa- Vikalpa, the fluctuations caused By 'giving and taking'. The method of controlling all the Vritti-s of Antahkarana is the practice of Kriya Yoga, as described in the Raja Yoga of Shri Patanjali. Kriya Yoga consists of practice of austerity, study of scriptures and surender to God (Patanjal II-1). With devotion and knowledge one should practise austerity and study the scriptures and also practise all the eight limbs of Raja Yoga, especially Yama and Niyama, in everyday life. With the destruction of the impurities and afflictions through the Samadhi-s, wisdom increases and realisation shines more and more until one attains self-realisation through discriminative knowledge. All the limbs of Raja Yoga are very effective methods of destroying the Vasana-s of afflictions, impurities and distractions. When one is able to control mind by the practice of Pratyahara (withdrawal of senses) one gradually finds success in concentration, meditation and the Samadhi-s.
What is Pratyahara? Pratyahara is a combination of the two terms -Prati and Ahara, meaning relinquishment or renunciation of food for the senses, i.e. one should not accept this food and should turn away from it. Sound, touch, form, taste and smell are the five forms of food for the senses. Giving and taking, coming and going, etc. are the functions of the organs of action. When the Indriya-s rest peacefully, having generally renounced their functions, this state is called Pratyahara, but there is also the state of Pratyahara for the mind. In the process of acquiring knowledge, the lord of the senses is the mind. The lord of the mind is the intellect, and the companion of the intellect is the Chitta. When the mind becomes attached to astral objects through the channel of the senses, being over-powered by the memory of impressions, then Chitta, Ahamkara, Buddhi, Manas and Indriya-s become as if directed outwards to grasp objects. But if, when the Indriya-s are in contact with the astral objects, the lord of the Indriya-s (the mind) does not accept the reflection of impressions brought by the senses, i.e., if the mind does not assist the senses, then there is no cognition of the objects. This state of mind, when it does not reflect objects, is known as Pratyahara (withdrawal).
By the practice of the limbs of yoga, the mind is detached from objects and becomes concentrated on one object until it is id identified with it. Even in this state the senses turn inwards and follow the mind, but when mind is controlled, the senses cease their functions and remain peaceful. Then, even in the presence of distractions such as lust, anger and greed, the senses remain unmoved; they do not grasp objects or distractions and are at peace. When the mind does not reflect objects of the senses it has attained the state of Pratyahara. Please see the method of realising this in this chapter on Vijnanamaya Kosha (Intellect Sheath).
In describing the characteristics of Pratyahara, the Yoga Sutra states: Anukar Iva (Patanjal II-54), meaning 'as if imitating'. The meaning of this term is clarified by the explanation in the preceding paragraph. Although sections of the Yoga Darshan have described Pratyahara as one of the external means, Rishi Yajnavalkya considers it to be one of the internal means. The fruit of Pratyahara has been described :
In other words, the perfection of Pratyahara is the attainment of complete mastery over the senses. This is borne out by the interpretation in the preceding paragraph. There is no doubt that with the mastery of senses one attains mastery over mind also. The more one attains perfection in Pratyahara the more one develops firm and steady practice in concentration.
Concentration of Mind: It should be remembered that without the assistance of mind, no Indriya can perform its functions. In Ananda and Asmita states of Samadhi, both mind and intellect also give up their functions and rest peacefully in their own selves. Mind and intellect have no transactions with the Indriya-s or with the Chitta. For the control of mind, one should practice concentration and meditation, with Pratyahara. Practice of meditation with concentration is, as it were, tethering the mind to a fixed post. The mind goes round and round the post until it becomes exhausted and then it sits down quietly although it does not become completely inactive. In Dharana, Dhyana and the Samadhi-s the functions of the mind become more and more subtle until it seems devoid of activity, but it is never absolutely inactive. Just as a whirling top in full swing appears steady, or the sun, the moon and the earth, though moving, appear static, even so the mind appears to be steady.
Dhyana (Meditation): The Samkhya Sutra describes Dhyana as follows:
The meaning of this is that Dhyana is to keep the mind detached from all objects and the oscillations caused by them, except the one object of meditation. In the practice of concentration one should meditate on one object, with love and devotion, i.e., on the light and bLISS of the Lord and the Indweller refuge of the Sadhaka, and try to enter His being, in the same way as a river enters into the ocean. One should not think upon any object other than God. To be absorbed in the Indweller, the Lord, as the object of meditation is the best practice. The term Pratyayaikatanata in Raja Yoga means unbroken flow of concentration on the object of meditation. Jnana (knowledge) is an aid in the practice of meditation. When Jnana is combined with Dhyana, it becomes lively, pleasant and bLISSful. The statement :
that is, "There is no Dhyana without Jnana" illustrates this combination. Whenever intellect, associated with Vasana-s and worries, is unable to enter into meditation, one should, with the help of wisdom and knowledge, reflect upon the nature of the world-phenomena constituted of the three Guna-s. By putting questions to oneself one should try to find out the real cause of worries, pain, memories and vacillations of the mind; thereby one carries out the practice of Nididhyasana (continued inquiry). When the intellect is engaged in such thoughts, the mind will give up its wilfulness and will enagage in one line of thought. As a stubborn horse can be brought back to the proper path by a roundabout manner, so the mind, having given up its obstinacy, enters into meditation in a composed manner. This also is an easy method.
Realisation of the Functions of the Mind: In the above section we have discussed the state of entering into Brahmarandhra through divine Vision in order to realise its functions. Now, please keep the illustration of Brahmarandhra in front of you. Although there is some difference between the reality and its illustration yet if you proceed on the basis of this illustration you will attain realisation of the facts, which lead you to supreme contentment. You will find the colours and forms of mind, intellect and senses and their functions exactly as illustrated therein. Having seated yourself in meditation, try to concentrate on the middle of the skull through your divine vision. First of all, direct your vision towards the mind, which is shining like the lunar orb or the Venus star, and keep this light steady. When a little steadiness has been acquired, you will see the rays of the mind coming into contact with the Indriya-s. When the contact of these two is clear, you will come to see how the mind manifests a special throb or ripple whenever it accepts the sense impressions brought by the Indriya-s. While casting the reflections of objects in the orb of the intellect, there arise extraordinary actions and reactions, due to the mutual relationships of mind and intellect. These things cannot be described adequately in words, nor can they be fully illustrated in a picture. The sun, moon and stars, although they are round like balls, but when shown on a paper appear to be flat, even so the intellect, mind and the senses are round like an egg yet appear flat. Only by the mature vision of meditation are they seen in the true form. When these Indriya-s, under the impressional power of the mind, engage themselves in various actions, one should then observe the prompting forces of the mind, the activity of the senses and the mutual changes that take place in the forms and colours due to their interaction. If at the time of meditation, with eyes closed, objects like stars or globules of light of different coulours appear coming out at the centre of eye-brows, these should not be mistaken to be the lights of subtle Indriya-s, mind or intellect with the desire to observe anything during such concentration, the action of the subtle eye throws light on all sorts of nerves in the areas and these tights want to come out but as there is no outlet due to the eyes being closed, the light of the optical nerves comes in contact with the eye-balls and produces the effects described above creating such different appearances. But if during meditation the eyes are kept half open and an extraordinary luminous lights appear, then these should be considered of the forms of such as the Indriya-s, mind, intellect, etc. This manner of meditation removes the illusions mentioned above. All the Indriya-s are like small circular points of light. Whichever Indriya is prompted by the mind, it becomes especially active, and starts performing its function. Almost all people experience all the Indriya-s functioning together at the same time, but, as has been mentioned before, it is because of the natural quickness of the mind that one experiences this illusion. The mind actually contacts the Indriya-s one after another, but this rapid action is not at first realized by us. When one has to thread lotus or rose petals put together, one on the other, it is immediately obvious that the needle has to pass through the petals one after another; so the quickness of the mind and its intense activity appears as an immediate effect. Just as a long stick, with burning torches at both ends, whirled round the body rapidly, appears to be a complete circle of fire because of the quickness of the motion, so the mind appears to perform many functions at the same time during its rapid motion.
When the mind is not in contact with the senses, no Indriya-s will be able to grasp any object or to perforrn any function. This is analogous to the fact that although you have eyes, you do not always see; although you have ears, you do not always hear. One should try to intensify the practice of visualising the movements of the mind. Novices in meditation only perceive these movements erratically, sometime not at all, but after intense practice for a long time the functions of the mind and the senses are seen acting together clearly and accurately. There is no gain in haste; this exhausts patience. Continue your practice firmly and patiently with faith. You will surely experience the inner visions according to your own self-efforts. All these subjects are based on one's own experience and, therefore, every aspirant must personally develop such experience.
The presence or predominance of a particular element in each sense will now be considered. We notice in our day-to-day activities that our eyes perform the function of seeing alone, and not of hearing; the ears hear only, they do not see. The reason is as follows. Every Indriya, wheiher it is gross or subtle, has in it a predominance of a particular Tattwa. Other Tattwa-s are present there to assist that particular Tattwa which predominates. Because of this specialisation, thise Indriya-s grasp their respective objects. Annamaya Kosha, the Food Sheath, is made up of the Sattwik portions of the five great elements which we have discussed previously. On the basis of this, every Indriya has predominance of a particular Tattwa, together with the presence of other Tattwa-s which assist the predominating one.
The Predominance of Tattwa-s in the Organs of Action (Karmendriya-s) :
1. In relation to other Karmendriya-s, the first Tattwa (earth element) is most predominant in the anus and the other four Tattwa-s are assisting the first Tattwa.
2. In the generative organ, the water element is predominant.
3. In the feet, the fire element predominates.
4. In the hands, the air element predominates.
5. In the Indriya of speech, the ether element is especially predominant.
The Predominance of Tattwa-s in the Senses of Perception (Jnanendriya-s):
1. The earth element predominates in the nose.
2. The water element predominates in the tongue.
3. The fire element predominates in the eyes.
4. The air element in the skin or touch.
5. The ether element in the ears.
The remaining Tattwa-s assist each of the predominating ones. As these five great elements are the material cause of the Food Sheath, so they are the material cause of the gross organs of action and the gross orbs of the senses of perception. These elements are present in all of them, being their material cause. Similarly, in the subtle form of the following gross Indriya-s: Sattwik Ahamkara is present as a material cause in the Jnanendriya-s, Rajasik Ahamkara in the Karmendriya-s, and Sattwik and Rajasik portions of Ahamkara in the mind which is the prompter of all other Indriya-s. Because Ahamkara is the material cause of all these, Manomaya Kosha (the Mind Sheath) is an Aggregate of the mind and the Indriya-s together with the five Tanmatra-s. All the Indriya-s, whether they are subtle or gross, experience enjoyment due to the prompting of the mind, whether these enjoyments be subtle or divine (Panch Tanmatrik) or not divine (pertaining to the gross five elements).
A Yogi who is able to understand and, by practice, directly perceive the subtle mutual operations of the mind, the Indriya-s and the Intellect, that is, the functions of Manomaya and Vijnanamaya Kosha-s as they acts in the fraction of a second, will be able to attain the knowledge of the self successfully. The luminous mind, through its seat in the place of Brahmarandhra, yet pervades Pranamaya and Annamaya Kosha-s by its luminous rays, even in the same way that a lamp, placed in one spot, illumines the entire room by its light. When the mind goes on offering the perceptions taken from the senses to the intellect for the judgment, then, in that special condition of the mind, the waves arising in it and its quick vibrations are very subtle and of great intensity, so that a Yogi, seeing these things, is amazed and bewildered. The functions of the mind are direct in the waking state and indirect in the dream state. In both states, the enjoyer of the objects is Buddhi alone. The condition and functions of the mind, when under the influence of lust, anger, fear, grief, etc. have been depicted in Illustration No. 14. Please study this diagram and try to realise it internally.
The Sequence of Inner Vision of Functions of Every Karmendriya: Please remember the following sequence in all inner visions. The afferent and efferent nerves that arise from the gross Karmendriya-s and Jnanendriya-s reach the three parts of the brain- cerebrum, cerebellum and medulla oblongata, and from there they send their sensations to the subtle Karmendriya-s and Jnanendriya-s. Next, visualise the functions of the Karmendriya-s in association with the mind and the intellect. First of all, begin by visualising the organ of action; let us start with Guda, the anus.
The Organ of Excretion : The function of the anus is excretion. How does it perform this function? What are the functions that take place in our sheaths while passing excreta? You should visualise these processses, entering into Muladhara Chakra, the basal plexus, by the sharp vision of meditation. First of all, recollect from your memory the state in which excreta pressed upon the anus. Visualise how the afferent nerves situated at the opening of the anus become active just before excreting. By contracting and expanding the anus, visualise a place inside the body, about six or seven inches above it, where there arises a particular form of restless sensation, the desire for evacuation. lt arises in the subtle Indriya of the gross organ of action, the anus. Seated in Brahmarandhra, the cause of this desire is Buddhi or Intellect. See how the intellect goes on sending this desire through the mind ceaselessly, how the mind activates this desire to evacuate in the large and small intestines through efferent nerve fibres through the spinal column. Visualise, with your meditative vision, the movement that takes place in the region of the anus, six or seven inches above it in the place known as Ganesh Chakra, at the time of evacuating. Then the efferent nerve fibres of action and those of knowledge will appear to be extremely active. Knowledge and action, both passing through the spinal column and prompting the intestines, reach the top of the spinal column (Sukshma Sharira-Astral Body) passing just in front of modulla oblongata through similar nerve fibres. In order to reach Brahmarandhra from the awakening of the anus, the experience of this movement is seen in the large intestines in the waist region, then in the back, next in the neck and ultimately in the Brahmarandhra. While reaching Brahmarandhra from the anus, knowledge and action are converted into subtle Tanmatra-s which will be seen to influence the subtle organ of the anus. This receives the influence of sensations converted into Tanmatra-s and will appear active. All these functions can be seen only in a deeply absorbed state, and this vision should be kept in view. All the subtle lndriya-s perceive the Tanmatrik forms of knowledge and action. But it should be well understood that the same system holds good generally. With the help of divine powers, obtained by the mastery of Samyama, a Yogi acquiries a state of mastery over the elements and the limbs of the astral body, i.e. the subtle and divine Indriya-s are enabled to experience gross and subtle objects and are able to enjoy them both. Therefore a Yogi can make the astral body also do the same work which he does through the physical body. Because of the motion of the subtle anus organ, the mind reflects it and becomes active in the orb of the intellect. At this point the intellect converts its decisions into subtle impressions (Samskara-s) and sends them out in the form of a light from its orb. Next, this impression, having caused the luminous orb of the five Tanmatra-s, enters into the heart. Then Ahamkara, the gross egoprinciple, grasps this impression and lodges it in the orb of Chitta on the other side, the intellect sends its decisions through the mind, through the channel of the same sense, gradually from the astral to the physical body and enables the gross organ to function. All these coordinated functions take place at the time a man is evacuating. They can be clearly understood from Illustration No. 15. Therefore, use this Illustration to help you to visualise. After this, you should go on visualising the functions of the other organs also. Remember this Point that the gross Indriya-s grasp the gross objects and the knowledge pertaining to them, all gross actions, and all that is gross. And the subtle Indriya-s grasp only subtle knowledge and action, which has attained the nature of the five Tanmatra-s. Every function or visualisation that takes place in the subtle world with the subtle objects through the subtle body is visualised with the divine eye alone.
The Organ of Generation: The organ of generation performs two functions- urination and generation. First of all, try to visualise the function of urination in the same way as you did with the function of excretion. Associated with the second function is the process of copulation. Here one should understand that lust is of two types. One is due to the revival or the memory of previous Samskara-s; the other is due to external touch or lustful sights and talks. Its influence is seen in men in the form of fall of semen, and in women in the form of excretion of a special fluid. Although generally all the subtle Indriya-s and the mind have the nature of expansion and contraction while performing their respective functions of knowledge and action, yet among the Karmendriya-s the organ of Generation is the only Indriya where the influence of the lust is specially manifest in the form of contraction and expansion. The generative forces being specially manifest in this organ, it is the cause of the birth and production of all species from divines to men and down to small insects. All creatures are under the influence of this organ and most are slaves to it. Among the Karmendriya-s the organ of Generation, and among the Jnanendriya-s the sense of taste in the tongue, are the most powerfull organs. To acquire mastery over these two is the most difficult task. That is why a Brahmachari who has acquired such mastery is given the highest respect. Without realisation and supreme dispassion, no one can acquire this mastery. Mastery over these two implies mastery over the major part of the sense world. Through eight forms of break in the practice of continence, such as seeing, touching, talking, etc. with the opposite sex, by seeing animals and birds in the act of cohabiting, by immoral touch or by the memory of the internal lustful impressions, excitement starts in the penis.
Because of the presence of these two causes, sensation is carried through the sensory nerves to the brain and the organ of Generation seated in the Manomaya Kosha is influenced. In the state of meditation, one can visualise the changes that take place in the subtle organ of Generation, and due to these changes, mind and intellect develop different colours and forms. By visualising these functions, one can understand the special features and actions of the particular organ. The same is the way of acquiring the science.
The Organ of Locomotion: The main function of the feet is coming and going; this should also be visualised by inner vision. This function is of two types. First, for the sake of maintaining the body. In this state, there is no special change of mind, intellect, or the subtle organ of locomotion. The second type takes place through fear or elation; for instance, when a person hears the roaring of a lion, or sees an elephant, a bear, a tiger, or other wild beast, fear arises in him and extraordinary changes take place in the Karmendriya-s, the organs of action. Through this influence, mind, Indriya-s and Buddhi undergo a special modification. One should try to visualise the changes that take place in their colours and forms in this condition. Then there is agitation in the entire body, including the subtle organ of foot, and it is clearly seen in all these organs, but it does not take place in the general state of moving or running about. Under the influence of elation, a totally different type of modification is seen in the Karmendriya-s, as well as in the mind, the intellect and the whole body. In the case of fear, a quite different sensation is visualized. Mind is the deity which receives all these influences and spreads them all over the body. Just as the sun, shining in the sky, influences the entire earth by heat and light, even so the mind influences the whole body. The function of locomotion takes place in the feet through the network of nerves which pervade the body from head to foot. Every movement takes place through the motor nerves. In the state of meditation, one can visualise the process of locomotion and the functions of mind, intellect and the subtle organ of locomotion in the skull. The process of realisation is similar to that previously described.
The Hands : The main function of hands is to give and take. All manual work such as sewing, writing, playing an musical instruments, performing surgical operations, drawing, fighting, etc. comes under the general function of giving and taking. In dancing, hands and feet both operate together. Just as the feet are influenced by fear and elation, so are the hands also influenced by these feelings. In order to combat external attack that causes fear, and to protect oneself, both the hands move forward with rapidity, as you may have experienced many a time.
Whenever any feeling arises from the orb of Chitta and enters into the orb of intellect, the intellect commands the mind, which influences the subtle organ of hands by its subtle command and the connected motor nerves carry the order to the physical hands which then start functioning accordingly. All this happens very rapidly. Being influenced by feelings of violence, anger or hatred, the hands perform terrible actions the thought of which strikes terror into the hearts of all. On the other side of things, however, the very same hands, influenced by pure divine feelings, perform the functions of charity and service of the distressed. You can very well wonder that while engaged in serving the sick and performing operations or in artistic work, the hands develop unique gentleness. Whether the actions of the hands are gross or subtle, whether they are cruel or gentle, they take place through the command of the mind directed by the intellect through the motor nerves.
The Organ of Speech : Speech arises through the interdependence of tongue, palate, teeth, lips, the root of the tongue, head, and nostrils. The origin of speech is in the region of the navel. The subtle sound that arises in this region is known as Para (transcendental). This sound is experienced by a Yogi with the power of mastery over Samyama. The general populace does not experience this Para sound and that is why it is known as Para or transcendental. Having arisen from the navel region, this sound comes to the region of the heart through the motor nerves. There it is known as Pashyani, because at this stage the movement can be felt and the sound can be heard in the form of Anahata (mystic sound) in the state of meditation. Rising higher, the sound enters into the region of the throat and here it is known as Madhyama, and is heard in the form of the seven Swara-s (the seven basic notes of the musical scale). Moving further, this sound comes in contact with the tongue, palate, teeth, etc. in the mouth and flows out in the form of speech, becoming indicative of the relationship of word with its meaning. There it is known as Vaikhari (loud). From a subtle origin sound becomes gross.
The use of speech is of different types. The first is internal, due to the feelings that arise which are then expressed by our speech. Speech is also used in answer to external words. In both these states the intellect, the mind and the Indriya-s, the sensory and the motor nerves, function together, but there is a little difference in the sequence of their functions. The external use of the speech organ that flows in the form of speech is also prompted by fear and similar emotions as well as by compassionate reactions evoking feelings of affection. In the state of fear, the sensory and motor nerve tissues connected with the organ of the eye or ear bring information of fear to the mind, and, through the mind, the fear reaches the intellect. The intellect, for the sake of protection, gives its decision at once to the mind. The mind commands the organ of speech to call out or to hands to combat the attack and be ready for the counter-attack. The mind also commands the feet to run away. All such functions take place in the fraction of a second, but in sequence. When any pathetic sight or cry reaches us, then, in the manner described earlier, knowledge and action influence the intellect, and, according to the decisions of the intellect, the mind performs the further functions.
The next form of speech is due to internal prompting. The Samskara-s of love, anger, pity, etc. or of intuition or knowledge arise from the Chitta in the form of memory, and, flowing in one successive current, produce ripples in the intellect. Being coloured by them the intellect gives its orders to the mind. The mind arises and activates the subtle organ of speech situated nearby. Then the motor and sensory nerve fibres that are connected with this subtle sense cause activity in the gross organ of speech. On the other side, the sensory nerve tissues being influenced by the mind, command the sounds to arise in the region of the navel. Sounds arising in succession from the navel flow in the manner described above and become manifest through speech. This is how speech is produced. In all these conditions the mind connects the intellect with the Indriya-s; therefore, it is the mind that ascertains the relationship between word and its meaning from the intellect.
The Function of Speech : Talking is the function of speech, but it is intimately related to the organs of perception, because all knowledge that is perceived by the senses is expressed by speech. Learned scholars as well as dull, stammering and lunatic people also use speech, but the intellect is not able to receive proper information from the speech of the dull stammering and lunatics.
Speech is the best of all the Karmendriya-s. Wise men use this organ of speech in truthful and soft words, proper instructions and in religious discourses; thereby they acquire merit for virtuous actions and in consequence attain happiness. The world's best portion of activity is carried out by the organ of speech. Dull and foolish people misuse the organ of speech by uttering abusive words or talking upon sinful topics; thereby they perform vicious actions and reap the fruit of pain. But by observing Mouna (silence-doing little work by speech, only when absolutely necessary) neither virtuous nor sinful functions of speech take place. Thus, we have seen that in the action predominating physical body speech is the best among all Karmendriva-s. It engages all the other organs in their actions.
Thus ends the science of the functions of the Karmendriya-s abiding in the Manomaya Kosha (Mind Sheath). But the mind is also related to the Jnanendriya-s and these, too, are situated in the Mind Sheath. Unless the functions of the Jnanendriya-s are realised by you, this science will be incomplete. To complete it, you must understand the functions of the Jhanendriya-s; then further visualisation will become possible.
The Jnanendriya-s: The functions of the Jnanendriya-s which belong to the Manomaya Kosha are subtler and quicker than the functions of the Karmendriya-s. Although the mind performs the functions of giving and taking the sense-perceptions, yet there is a difference between the functions of the Karmendriya-s and the Jnanendriya-s. Whatever may be the objects- smell, taste, form, etc. -brought by the Jnanendriya-s thereby, the mind feels reflected and rapidly spread out these reflections in the orb of the intellect. Further, the mind conveys the decisions of the intellect to the senses in a very short time. Between the senses and the intellect, the mind remains alert and as active as a fish that is frisking in the water through fear of being caught or in search of her pray. In comparision with the functions of the Karmendriya-s, the action of the senses is very subtle and extremely quick. For this reason, a novice is not able to follow the sequence of these functions at first, because their speed is beyond his perception. But with the steadines of practice, as the divine eye becomes more and more firm, these subtler and quicker functions and motions become clear and easily comprehensible. In view of the importance of these matters, explanations have been given at length. Please study the illustration associated with the action and visualise as follows.
The Organ of Smell: The nose is the organ of experiencing smell. Smell is of two types- fragrant and foul. Fragrant smells may be from rose, musk, jasmine or pandanus flowers, from saffron, mango, apple, pomegranate, orange, etc. Foul smells are also of numerous kinds. The nose is the abode of the organ of smell and it is the gross aspect of the organ, but 'smell' exists as energy in Brahmarandhra situated in the brain, and pertains to the Manomaya Kosha where subtle senses such as the eye, the ear, etc. are located. Arising from the brain are many sensory nerves which pervade the body and they are present in the nostrils also. Knowledge of smell is carried through these sensory nerves to the subtle organ of smell in the brain where it is then experienced. Differentiations of smell, their names and forms are recognised by our intellect. While visualising the process of the functioning of the organ of smell, one has to see how intellect changes its colours as it ascertains the different forms of the smell of rose or musk, etc. In other words, the modifications caused by ascertaining the smell of rose are seen by the divine vision to be different from those in the case of musk, and so on. This is a very difficult and subtle science which you have to perceive by your own divine vision. Now, with absorbed attention and devotion, please practise the following method because this is the sequence of visualising the science of the functions of the senses.
Visualising the Function of the Organ of Smell: The smell of objects nearby or from a distance enters into the nostrils where information is carried by the sensory nerves from inside a place between the eyebrows; it strikes the olfactory lobe, constituted of sensory tissus. From there it spreads to every corner of Brahmarandhra, through the sensory tissues. Just like other senses the sense of smell is also situated in the orb of the mind contained in Brahmarandhra. This gross smell, which has entered through the nose and has been carried through the sensory nerves and tissues relating to the olfactory lobe, is modified into subtle smell-Tanmatra or subtle element-and enters into the sheath of the Panch Tanmatra-s which covers the astral body , constituted of twelve elements (Padartha) of Manomaya and Vijnanamaya sheaths existing in the Brahmarandhra as a luminous effect. Here, it appears to be dissolved, as it were, and floating, it reflects in or influences the subtle sense of smell. This influence is seen in the form of a flash, as electricity flashes at the function of positive and negative charges, or as light flashes caused by the friction of two objects. In a similar way, through the influence of smell-Tanmatra, there arises a flash in the sense of smell. The subtle sense is able to grasp the smell that has been thus converted into a Tanmatrik state. How quickly this gross smell is converted into its cause, the subtle Tanmatra, in such a short time! This rapid movement of transformation can be visualised by Yogic vision only; ordinary meditative vision will not suffice. All this should be properly visualised. Having perceived the Tanmatra of smell, the subtle sense of smell becomes active, and offers it to the mind (situated in the Manomaya Kosha). The mind, being reflected by the smellTanmatra, becomes active in the Vijnanamaya Kosha (Intellect Sheath). This action is like dissolving colour in water. The mind, being reflected by Gandha Tanmatra, enters into the orb of the intellect and churns it, as it were; hence, there arises agitation in the intellect. Within a fraction of a second the intellect gives its complete decision about the smell and sends this to the heart and towards the physical body, as described earlier. Illustration No. 16 helps to explain this process. Now, in a similar way, one should visualise the functions of the other senses such as taste, sight and touch.
The Organ of Taste: The function of tongue is to experience taste. Six varieties of taste are well known in this world- sweet, sour, saline, pungent, bitter and astringent. When these tastes come into contact with the organ of taste abiding in the tongue, the sensory nerves carry them in the form of subtle taste-Tanmatra; and these tastes, having thus been converted into subtle Tanmatra-s, now come into contact with the subtle organ of taste. As described earlier, there arises a unique flashing in the subtle sense of taste when it is influenced by the taste-Tanmatra. The Mind takes the reflection of this functions and performs the further actions in a sequence described in the preceding sections. While distinguishing different types of taste, the functions that go on in the orb of Intellect should be properly visualised. The functions that take place in association with a sweet flavour, the subtle sense of taste, in the mind and in the orb of intellect, differ in their appearance by divine vision from the realisation of bitter taste. This distinction should be seen properly by the divine eye. Through the influence of the three Guna-s the functions of taste are further differentiated, and become still subtler and more intricate. The decision of the Intellect as to the differentiation is conveyed through the Mind and thus all men experience taste in the tongue. In this way, the function of giving and taking of taste takes place until the enjoyment is at an end.
The Organ of Sight: Approximately half of the world is perceived by the eye, the organ of sight. There are three main types of colours, seven primary colours, and many additional tints through the vision of the mixture of these in different proportions. Innumerable forms are objects of the vision of the eye organ. Whenever any object comes within the view of the gross eyes, the reflection of that object is carried through the optic nerves to the subtle eye-sense situated in the brain. The consequent processes of the creation and distribution are similar to those already described in the organ of smell. You must visualise this science directly by divine vision. Illustration No. 16 will assist this practice.
Reflection: Whatever may be the object, whether gross or subtle, the reflection falls on the screen of the subtle eye though with a difference in sequence. The reflection of the size, form and colour of a man, for instance, first falls upon the gross eyes and is carried through the optic nerves, then the reflection comes to the subtle eye-sense. In the case of super-sensual objects and their functions, these are known by the intellect, the reflection falling directly on the subtle eye and being carried to the intellect through the medium of the mind. Just as a person sees distant objects through a telescope, and subtle objects through a microscope, even so a Yogi sees gross and subtle objects through the instrumentality of the divine eye. Every object of the world, whether gross or subtle located in one place or in all places, can become an object of the divine eye if it has form or colour. However, gross objects are seen by the gross eyes and the subtle super-sensual objects by the subtle eye situated in the astral body. By the use of this divine eye, Yogis are enabled to visualise the subtle sense-enjoyments, even in the same way as the majority of the people enjoy the gross objects through the physical body. The functions of the astral body are not easily understood by worldly people, although in everyone it functions just like the astral body of a Yogi. But the Yogi is able to visualise the functions of his astral body and can put it to work for any particular function he desires.
The Organ of Touch: Wet, dry, cool, hot, soft, hard, etc.- all these perceptions are known through the sense of touch. The skin covers, the whole body, and the inner channels of the body also have a similar covering. In the muscles also the sense of touch is present. In the same way as the other senses function, the object of touch is conveyed through sensory nerves to the subtle sense of touch in the brain. Beyond this the functioning is in the manner described earlier. Visualize the touch system in the same way.
The Organ of Hearing: Words are either soft or harsh, pleasant or painful, good or evil. All words and sounds are perceived by the organ of hearing only. Sound coming from nearby or from distant places is focussed into the ear channel through the external ear and strikes the tympanic membrane; its impressions are carried through the auditory nerves to the brain. The further functions are as described previously in the context of the other senses.
Thus, you should know how these ten Indriya-s cognize their respective objects with the aid of the mind, and how the mind functions rapidly in conjunction with the intellect. The following illustration will enable you to understand the speed of the mind.
A traveller is going through a forest by foot. According to the nature of the atmosphere he is experiencing either coolness or heat. He carries some luggage in one of his hands. He sees the beauty of the forest as his path leads him on. With one hand he conveys some food to his mouth which he chews with his teeth as he walks on. He also converses with friends who are accompanying him. His ears hear the music of the forest birds as well as the conversation of his friends and all the time he is apprehensive of wild animals. He smells the blossoming of wild flowers as be passes near them.
Thus, all the organs of perception and some of the organs of action as performing their respective functions. Here the alertness of the mind is in evidence. The mind is contacting all the senses one by one and enabling each sense to perform its particular function, and to carry out the decision of the intellect in relation to each sense. According to the commands of the intellect each sense is engaged in its proper function and owing to the speed of the mind in action its functions cannot even be imagined. Whether these functions are of giving or taking, of the mind or the decisions of intellect, they occur in sequence and not all at the same moment. The mind is atom-like and subtle and is located in one place; therefore its functions are sequential and systematic. God is all-pervading; hence he can perceive all objects simultaneously but not so the mind.
Thus, the function of the ten Indriya-s and their relationship to the mind and the visualisation of all this by the divine vision have been described.
The Necessity for Mystic Vision: As long as aspirants have not visualised the subtle activities of the mind, intellect, the subtles senses, their luminous forms and mutual functions, and all pertaining to the subtle universe by entering into the inner being through mystic vision, it is not possible to have complete faith in the existence of divine truths as you will have after visualisation. In every age, there have been scholars who believed only in the visible world. They considered the material universe and said "This is the World- There is no other."
(Ayam Loko Nasti Param- Chapter l, Valli 2, Mantra 6). Even today, there are many such people who preach this doctrine; whether they are scientists or atheists, Indians or foreigners, they are far away from truth and reality.
In modern times, Western scientists have made startling progress in the physical sciences and have invented subtle and unique instruments. They have perfected intricate machines and marvellous apparatus; they have perceived and worked with physical laws; they perceive distant stars and send projectiles into space and they can inspect the minutest particles. Yet they are far behind the Yogis who have trodden the mystic path. Scientists who have detailed knowledge of the physical body know little or nothing about the Pranamaya, Manomaya, Vijnanamaya and Anandamaya Kosha-s. All these belong to the astral world and since they are not visible to physical gross sight, scientists do not believe in them. But the Yogis, who have had direct realisation of these mystic truths, cannot doubt the existence of a subtle world apart from this physical world. The objects of this subtle world cannot be perceived by the gross senses or by physical instruments; they can be seen only by the subtle divine senses. The astral and the causal bodies of all human beings really belong to the subtle world. Different parts of these bodies can be directly visualised by divine sight obtained by the practice of meditation:
It means - "When all external functions and means are completely checked, one sees the Atman which is subtle beyond the visible world." This is why all physical instruments are inadequate for this knowledge. It is by taking refuge in Yoga that one can not only see the subtle world but also acquire its entire knowledge as we have described. Scientists will not be able to know the inner subtle elements just on the basis of physical science or by man-made instruments.
When the sensory and motor nerves are activated by the rays of the mind, then scientific instruments can perceive physical movements, record and measure them, and anaiyse their gross constitution and laws. Beyond this they cannot procced. A few scientists with belief in the subtle and causal bodies have hoped to see the subtle elements by means of the gross senses and physical instruments. It is no wonder that this contradictory and perverse effort does not succeed.
CHAPTER IV
INTELLECT SHEATH
(VIJNANAMAYA KOSHA) AND ITS SCIENCE
We shall now proceed to describe Vijnanamaya Kosha which is interlinked with the sheath described in the previous chapter. When the knowledge-predominating intellect is joined with the aggregates of the sixteen Tattwa-s constituting the Manomaya Kosha, which is actionpredominating, the Vijnanamaya Kosha of seventeen Tattwa-s is thus formed. It is also known as the astral body (Sukshma Sharira) which abides in Brahmarandhra in the crown of the head.
The luminosity of the Vijnanamaya Kosha or the astral body pervades the two sheaths of the physical body and extends beyond the physical body for a short distance, enveloping it. It should be remembered that the lights of Chitta, Ahamkara and Sukshma Prana belonging to the causal body and the lights of intellect, mind and senses belonging to the astral body are more subtle than lights of five Tanmatra-s. Now we shall describe the intellect which performs the function of knowledge.
In Vijnanamaya Kosha, intellect is the main knowledge-predominating principle, and its glory is universal :
These are the statements of great persons and sages and are perfectly true. We see that the intellect rules over the whole world. lt has always been so and will continue to be so in future. The uniqueness of the intellect is seen even in birds and animals. Amongst animals, horses, monkeys and elephants, and amongst birds, parrots, mainas, etc. are considered to have a good intellect. This intellect is an effect of cosmic Mahat Raj and is, therefore, of great importance. Being the illuminator of all objects, Mahat Raj is a light and a guide for this as well as the other worlds. The essence of the three Vedas is the Gayatri Mantra. In this as well as in several other of the Vedik mantra-s the prayer to God as the Omniscient is for good intellect. There is no other worldly glory greater and more useful than this, because even if a person is endowed with good qualities, but does not possess a good intellect, then all this will be come harmful instead of being pleasant and helpful. With the aid of a good intellect one can understand and discriminate between truth and untruth. On the basis of intellect, good actions are performed. Through good actions, righteous character is born; this in turn gives rise to happiness. Without a good intellect man remains like a low animal, trudging aimlessly through life. Wherever peace and happiness are seen in the world, in small or full measure, they are due to the glory of good intellect; otherwise, the world would be a hell. A good intellect is always recognised by the world in the fields of worldly duties, ethics, politics and scriptures, but one cannot go far on the path of blessedness with a worldly intellect, because truth is then mixed with untruth, good with evil, virtue with vice and the luminosity of Sattwa-s tainted by Rajas and Tamas. The Intellect should be developed, so that it becomes pure.
Contrary to a good intellect, a bad intellect is the cause of worldwide afflictions. Commonsense shows that without a good intellect there cannot be peace, harmony or spiritual development in, the world. How could there be visualisation of subtle elements by a bad intellect? For this purpose a good intellect is necessary as it is able to comprehend the truth clearly and accurately.
Ritambhara Prajna (Truth-bearing Intellect):
This is a technical term of Raja Yoga which is very significant. Its meaning is expressed as follows:
The power of that intellect which grasps the truth completely and does not accept even a trace of untruth is known as truth-bearing intellect. Such an intellect is needed by the whole of humanity. As long as the impurities of Rajas and Tamas ere not removed from the intellect, so that it may grasp the truth properly and become keen and discriminating, it does not have access to spiritual fields. The sages have declared
This path is subtle, and those who have trodden the way of Dava Yana, the path to liberation, have declared this in detail. Yoga, the search light of all scriptures, has described authentic and practical methods of following the subtle path by acquiring Ritambhara Prajna, the truth accepting intellect. It has been stressed that by complete practice of the eight limbs of Yoga, with destruction of impurities, the light of knowledge shines more and more, until there arises discrimination between Prakriti and Purusha, matter and God. Then, by the practice of Nirvichara Samadhi, there arises a special light which is known as Adhyatma Prasada (placidity of intellect), another name for Ritambhara Prajna (Yoga I-48). This intellect has a special capacity for directly perceiving the hidden internal forms of objects and this perception is more direct than that seen by sense-perception, derived by inference, or from scriptural testimony. lt gives undeluded knowledge and science of super-sensual objects; it is true to its own name. Through its truthbearing nature it aids a man to realise the subtlest knowledge of the difference between Purusa and Prakriti, known as discriminative understanding or Viveka Khyati. As long as the intellect does not attain perfect placidity, and is not able to distinguish accurately between truth and untruth, man is not able to attain Viveka Khyati. Knowledge obtained by this intellect is absolutely direct knowledge, known as Parama Pratyaksha (absolutely clear). As in the declaration of the Yogis which we have quoted, there is another quality of this intellect. Due to the light of Ritambhara, the evil Samskara-s of Rajas and Tamas do not arise in the state of Samadhi, in the form of memory, nor can the Samskara-s enter inside. This divine light attenuates the dormant Samskara-s overpowers them and completely inhibits them so that they cannot sprout. This is great thing, that the Samskara-s may be burnt up by the fire of knowledge and prevented from acting. The Gita's teachings are also similar:
Here 'Bhasma' should be taken to mean that the Karma Samskara-s return to Prakriti and remain dormant; 'matter' can change form but it cannot be destroyed.
Power of Samyama:
The combined practice of Dharana, Dhyana and Samadhi is known as Samyama and it produces another type of luminous energy known as Prajnana Jyoti. Both are divine, subtle and pure. By the aid of these lights, hidden subtle objects far away or inside the earth can be known as clearly as if they were placed like a miroflom (Amla - a fruit) in one's hand. By these mystic lights Yogi sees the underground hidden Samskara-s, and acquires the power to know Prakriti in its subtlest form and all its modifications. When a Yogi has acquired these lights he is never deluded. With the aid of this Sattwik power, he removes obstacles from his path and, having scaled the different rungs of the Yogic ladder, he attains the height of Para Vairagya (supreme dispassion) because the light of wisdom that is acquired by the mastery of Samyama never allows a Yogi to be deluded or go astray. However, there is a doubt to be cleared on this point.
Is such overcoming of Obstacles Right and Rational ?
The majority of great men believe that God is the giver of fruits of evil and good actions. When a Yogi is able to remove his obstacles by himself, is he then not interfering in Divine justice? The answer is that the Chitta of a Yogi becomes sensitive and pure by this austerity (Tap) and even a trace of Rajas and Tamas in his Chitta makes him restless and does not permit him to have realisation in his Chitta. He washes away the impurity of Rajas and Tamas by the forceful current of Vairagya (dispassion) from his Chitta. Then the fire of knowledge, abiding in the Antabkarana, burns down even the taints of those Rajasik and Tamasik Vasana-s. This is done in a way similar to that of removing thorn form one's foot or dust particles from eyes. To provide a method for removing future obstacles is perfectly in accordance with Divine Law and perfectly rational; it is the carrying out of the divine behests. All the great men of the world have instructed accordingly and have supported the doctrine to avoid future pain.
"Pain that has not yet come, must be avoided." This is also laid down in the Vedas.
lt is an indubitable fact that the intellect which is filled with Sattwa (Ritambhara Prajna) destroys the seeds of afflictions and having perfected the mystic vision, carries the Yogi to the door of liberation. The great glory belongs to the supremely Sattwik Intellect. Whatever name you give to this makes no difference in its function. The Aphorism
supports this view. It means : "Everything from the power of supreme enlightenment, from purity." Now, with the aid of this intellect which bestows discrimination, and through the divine eye, try to visualise the five subtle elements and attain their inner knowledge. The method of visualisation of this is similar to the process of perceiving smell as described in the previous chapter on the Manomaya Kosha.
Realisation is possible through the divine eye
Every aspiration and urge lies buried in the Chitta of man in the form of seed-impressions which are awakened in the form of memory and develop in the orb of the intellect through Ahamkara. Then the intellect directs the mind which then directs divine eye to visualise the gross element 'earth'. Just as the subtle eye is able to realise gross and subtle objects, so the other organs of smell, hearing, seeing, touch and taste, which are subtle, are able to realise gross and subtle objects. Directed by the mind, the subtle eye sends its rays to the depths of the earth and enables it to visualise all objects that are there to indicate what particular things are there and in what quantity. The colours and forms of the objects, the ratio in which they lie combined, and lot of other information, is given to the intellect without delay through the mind, and the intellect gives its decisions instantly. In this way, the aggregate of Manomaya and Vijnanamaya Kosha-s goes to perform all the functions of the astral body for the divine seeing, hearing, etc., because this aggregate is itself divine and intangible, the subtle rays of thees divine Indriya-s have the power of going to the nearest as well as the farthest regions of the world, of entering into the softest as well as the hardest objects and of revealing objects that are hidden. While commenting upon the 45th Sutra of Vibhuti Pada of Raja Yoga, it has been stated : Tattra Anima Bhavati- In this statement the meaning of Anu etc. is that a Yogi who has conquered the elements can become small, large, heavy or light according to his will. This statement makes it clear that these supernatural acts are performed by the astral body. Just as the rays of the sun pass through a transparent glass, even so the rays of knowledge, emanating from the astral body, enter into every object or place of the universe. Divine eye, divine ear, and the other organs, are the limbs of the astral body, and their rays enable a man to hear or to see anything anywhere in the world. With the aid of these subtle perceptions a Yogi is able to See all changes and modifications, their reactions and functions in all material and elementar creations directly. As a scientist is able to observe even minute life and its functions under the microscope, so a Yogi is able to observe subtle as well as gross objects of the universe. Not only this, a Yogi who has mastered the elements can utilise the physical elements according to his desire and can create supernatural objects. In Raja Yoga it is stated:
In other words, every element has five forms - by doing Samyama gradually on these forms, a Yogi attains mastery over all these elements. This is called Bhuta-jaya, the state of mastery over the elements. Earth, water, fire, air, ether- these are the five great elements. (Note: The term 'element' is used in its ancient sense, and not in the strictly defined meaning of modern chemistry and physics. Each element has five states. First, the gross state. This is realised by our gross senses as having name and form. In other words, whatever we are experiencing through the senses in the form of sound, touch, form, taste, smell, is the gross state of the elements. Second, Swarupavastha, or essential nature. The characteristics of the elements are called their essential nature. For example, the solidity of the earth, liquidity of water, heat and light of fire, movement and vibration of air, and spaciousness of ether. Every element has its own quality and because of this every element is differentiated from the other. That quality which refers to the existence of a particular element is known as Lakshana (characteristics). Third, Suksmavastha, or subtle state- the five Tanmatra-s go to constitute the subtle states. Smell-Tanmatra of water, form-Tanmatra of fire, touch Tanmatra of air and sound- Tanmatra of Akasha (ether) - these are the subtle states. Fourth, the three Guna-s having the characteristics of light, activity and inertia are implied in all these five great elements. They are called Anvaya (analysed or logical) -state. Fifth, Arthavattva (purposefulness). These five great elements have been created for the enjoyment and release of the soul. This is the main purpose and use fulness of these great elements.
This knowledge can be acquired by Samprajnata, the lower form of Samadhi. Gross and Tanmatrik atoms, which are the causes, are directly realised. That great power that sustains all these particles and activates them is not yet directly perceived, but it is inferred. By simply acquiring the knowledge of physical elements, the vision of Samadhi does not become so subtle as to reveal the omnipresent, omnidirectional latent power. lt is true that having attained this state of knowledge, a Yogi becomes fit to acquire knowledge of the essential nature of the elements, and then through having acquired mastery of Samyama, he is able to create various objects by commanding the elements according to his will, which he can utilise for bis enjoyment also. Gradually, proceeding from gross to subtle states and realising the subtle kinowledge pertaining to the elements, there arises Viveka Khyati or discriminative understanding. This, in turn, gives rise to Para Vairagya (supreme dispassion), which leads to the highest goal.
The Essential Nature of Five Gross Elements and the Way to realise them:
The essential nature of the five gross elements is realised in the following manner by the help of Manomaya and Vijnanamaya Sheaths. It should be remembered that in the course of evolution, subtle state give rise to grosser states, and every successive evolution has for its cause the preceding subtle element. The cause remains in the effect. For example, the five great elements originate out of the Tamas-predominating Tanmatra-s. In the course of evolution, the five great elements arise according to the following manner out of the atoms of the five Tanmatra-s. First of all, Akasha (ether) comes into existence. In the great element of ether, there are atoms of Akasha-Tanmatra and the other great elements are not found in the ether because they are grosser than it. In the great element of air, the atoms of Akasha-Tanmatra are found with the atoms of the air-Tanmatra. In the great element of fire, with the atoms of Akasha-Tanmatra and air-Tanmatra there are atoms of the fire-Tanmatra. In the great element of water the atoms of ether, air, fire as well as water Tanmatra-s are present. In the great element of earth, the atoms of ether, air, fire, water and earth-Tanmatras are present.
The Second Series : When, two atoms combine, there arises one Anu or molecule. When two Anu-s combine there arises a duad, Dvayanuka. When two duads combine there arises Tryanuka, a triad. When two Tryanuka-s combine, there arises a Chaturanuka. When two Chaturanuka-s combine, there arises a Panchanuka. Thus, having formed innumerable small particles, they go to form the aggregates of the gross elements and help the creation of the physical universe of the five elements.
The Third Series: When two atoms of Akasha (ether) join, together there arises visible ether. When the two atoms of Akasha and two atoms of Vayu (air) join together, there arises visible air. When two atoms each of ether, air and fire join together, there arises visible fire. When two atoms of Akasha, two atoms of Vayu, two atoms of fire, and two atoms of water join together, the visible water element arises. When two atoms of ether, two atoms of air, two atoms of fire, two atoms of water and two atoms of earth join together, there arises the visible earth element. And innumerable small particles of these go to form the gross five elements. In this manner, they come to be the first, second, third, fourth and the fifth in sequence according to their qualities -sound, etc.
The Fourth Series: When sixty atoms of ether go to form an aggregate, then the visible ether arises; when sixty atoms of ether go to form an aggregate with sixty atoms of air, there arises the visible air. When sixty atoms of ether, sixty atoms of air and sixty atoms of fire go to form an Aggregate, the visible fire element arises. When sixty atoms of ether, sixty atoms of air, sixty atoms of fire and sixty atoms of water go to form an Aggregate, the visible water element arises. When sixty atoms of ether, sixty atoms of air, sixty atoms of fire, sixty atoms of water and sixty atoms of earth go to form an Aggregate, there arises the visible earth element. Then an innumerable quantity of these elements go to constitute the five gross elements.
The Fifth Series: Sixty atoms of ether go to form one Anu 60+60=120 atoms, these form a duad or Dvyanuka 120+120=240 atoms, these form one Tryanuka 240+240=480 atoms, these form one Chaturanuka 480+480=960 atoms, these go to form one Panchanuka.
The above processes of the formation of elements have been described in the scriptures. In all these series- sound in Akasha; sound and touch in air ; sound, touch and form in fire ; sound, touch, form, and taste in water ; sound, touch, form, taste and smell in earth ; these mutually assist Akasha (ether) has one quality ; Vayu (air) has two : Agni (fire) has three ; Jala (water) has four ; Prithivi (earth) has five ; in this series qualities assist each other. This should be specially noted. Now, by the practice of Dhyana Yoga, established in Samprajnata Samadhi, try to visualise the first of all the great elements- earth.
The Great Element of Earth: Having entered into meditation, direct the mind with the aid of the intellect. The mind will enter into the earth element with the help of the divine eye. The great element earth is composed of innumerable atoms and forms its solidity. One can visualise the changes that take place in this element. One can see how this earth, which is enjoyed by all, was first in particles and atoms, then by a series of modifications has come to attain its present form. When innumerable atoms go to form an Aggregate, earth assumes the present physical form. When a definite function takes place, the earth develops heaviness in it. Again, after a series of modifications there arises hardness in earth, because the admixture in water is reduced more and more. With the removal of the sapidity of water, the earth is hardened. This process of modification goes on until the earth becomes fit for residence and enjoyment for all creatures. Next arises the fourth quality, that of over-laying, through which the earth is able to contain innumerable subtle materials in it. Then arises the quality of steadiness and it becomes the support for all beings. Then arises the quality of splitting, because now it is fit for giving abode to all beings. In order that beings may abide on it, the support must be hard. There arises hardness in the earth and, due to the absence of water, it contracts. Due to contact with fire, the earth attains hardness. Then all beings live on it. When the heat is spent, there arises forebearance in the earth and beings are born. The earth becomes fertile and is fit for enjoyment by all. A Yogi has to see these modifications, beginning from the causal atomic and sub-atomic particles, then the series of modifications leading to the present gross form, with the aid of his divine vision. The process of modification goes on always in the great element earth. Effect assumes a causal state, and cause assumes the state of effect. This is known as eternal flow or eternal succession.
All these characteristics arise with the flow of time and space and they gradually devolve in the reverse manner of their emergence. After evolution, visualise involution of the earth. You can learn to see direclty the states of earth at the time of evolution, equilibrium and involution. You can visualise the three types of modifications: Dharma (property), Lakshana (characteristic) and Avastha (condition) in the same sequence. The earth is also of the nature of the three Guna-s like other elements. Study Illustration No. 17. You can visualise the forms of the three Guna-s in the objects arising out of Prithvi Tattwa, the earth element. This will give you knowledge of its causal state. If a Yogi is so disirous, he can see, by the power of Samyama, gold, silver and other minerals hidden in the womb of the earth, and can utilise them. He can also create them. But the main purpose of attaining this science is to realise Atma, the self, by developing dispassion towards all these material objects which are not self. It is by self-realisation that one can remove the thorn of pain for ever. When a Yogi sees the causal construction of the enchanting objects created by the Aggregates of the five elements, he develops dispassion. By direct realisation of this, one understands the virtues and defects of all elements and finds them to be obstacles in the path of self-realisation. Understanding this, one does not feel pain in renouncing them, rather feels delight.
The above visualisation does not pertain to our earth alone, but to the great element of earth which is the material cause of innumerable planets existing in the cosmos. Among the various planets existing in the cosmos the earth is one of them which is an effect of the earth, element. Around the orb of our earth there are seven encircling veils which separate this earth from other worlds which make it difficult to enter into the range of other worlds. These veils are : (1) the ocean; (2) the circle of t he great element of air in the form of Trasarenu (3) the zone of clouds; (4) the sheath of rainwater particles ; (5) the veil of a special gas which supports rain particles ; (6) the gaseous rarefied form of air known as Dhananjaya. This contains much less food for Pran" Tattwa and, therefore, living beings die in this zone ; (7) the last circle is of Sutratma air, by which all other circles are sustained. It is very subtle. These seven circles are around every world and they keep every world active.
The Building of the Body: Please remember that by the Sattwik portions of the earth element the bodies of gods are formed. By the decreasing proportions of Sattwa, human bodies, and by a greater decrease in sequence, the bodies of animals and birds are formed. Besidesthis the Sattwik portions of other elements also go into the composition of the bodies of beings. Bone, flesh, skin, nails, hair, etd. arise out of the earth element. This earth element is found in greater proportions than the other elements; heaviness being its characteristic, all objects made up of earth are heavy. Out of the Rajasik portions of the earthelement, gold, silver, mercury, etc. and luminous materials are formed. Diamonds, rubies and other precious stones are also included in this type. By the Tamasik portion of the earth element, sands, stones, etc. are formed. Thus, the objects that arise out of Sattwa, Rajas and Tamas portions of the earth elements are innumerable.
The Great Element of Water: When innumerable atoms of Rasa or taste-Tanmatra combine, there arises quality of adhesiveness. It is due to this that the atoms of water keep together the atoms of earth, and due to the property of subtlety, atoms of water pervade the atoms of earth. Then there arises a special brilliance which is white in colour. These water atoms are soft in touch; they are not as hard as the atoms of the earth. The qualities of the earth gradually appear in water. There arises heaviness in water, and in touch it appears cool. In fact, coolness is due to air, and heat is due to fire. Then there arises the property of protecting. Through this property, all living beings preserve their lives by quenching their thirst. There arises another quality of purification. Water purifies one and all. There also arises another quality of adhesion, by which it links together the atoms of earth. Thus a Yogi van visualise the successive modifications from the causal state to the state of effect. The major part of water is in the ocean, in underground streams, in the form of clouds existing in the sky, and in everything bringing about adhesion of the earth element. You can visualise this water element pervading everything by your divine vision. You can see how the water element is sustaining all objects. These water particles have given sustenance to all objects in all the worlds. And than see how the six varieties of taste, such as sweetness, saltness, bitterness, pungency, astringency, sourness are formed. This subject is very subtle. Next you can visualise the differentiations caused by Sattwa, Rajas and Tamas. You can realise the amount of water particles contained in different objects and also shapes and uses of water.
In the formation of the physical body, the Sattwik portion of water assists the material cause of blood. lt is with the help of the Sattwik portion of water that the earth elements of the body are organised. In the absence of this body would be reduced to disorganised particles. it is due to the modifications of this Sattwik portion of water that chyle, blood, juice and semen are formed. Through this water element there arises elasticity, softness, charm, tenderness, beauty in the body. All the elements of the physical body also are nourished by the water element. Rajas-predominating water exists in the sky in the form of vapour, hailstones, clouds, etc., and it assists in the formation of the worlds. lt causes coolness, softness and gentleness in the air. Tamopredominating water fills the oceans, flowing in the form of rivers and of rivulets, waterfalls and streams. lt assists as an effect in the formation of Paramanu, Anu, Dvyanuk, Tryanuka, Chaturanuka, Panchanuka, the atomic formation of the earth element. It flows in the form of oil-streams underground and it assists the cooking process with fire. You can visualise all this by divine vision. Even in this water element, Absolute Reality is not perceived, but the luminosity of the Samadhi Prana (divine vision) goes on growing and will ultimately lead to self-realisation. In these elements of Prakriti, you cannot visualise full consciousness of Supreme Self, but you can realise the glory of the Creator. This you must remember. The main purpose of these visualisations is to move towards subtler and subtler planes. Next, you should visualise the great element of fire.
The Great Element of Fire: In meditation, visualise, in the manner previously described, the innumerable atoms which have aggregated to create the fire element. Various attributes arise one after another. Through lightness there arises the quality of sublimation. Its quality of heat has the power of disintegration; this is used for cooking. The purpose of heat is to turn any object into ashes, but the purpose of cooking is to turn food particles such as in vegetables, dal, rote, etc. into easily digestible conditions. This also helps to disintegrate the aggregated forms of atoms and molecules. Another of its qualities helps vision and is the cause of all the luminosity during the day. All these qualities of fire exist in degrees in all the beings also. The lustre that is seen in the form of Ojas (vitality), on the face of man and also in the form of valour, is similar to that which arises from light due to the attributes of heat. You can also see, by the divine vision, the quality of penetration which exists in fire. In this course of visualisation you must see all the modifications from the state of the five Tanmatra-s to visible fire. According to Upanishads fire in whichever object it enters assumes the form thereof. This fact you must realise directly. Fire, pervading the very object, has its special form and characteristic. Fire in its Sattwik aspect is the supporting pillar of life.
Sattwa-predominating Fire: In the constitution of body, the Sattwik power of fire exists in the form of digestive fire which enables food to be digested, after converting it into various types of juices and elements. It creates heat or warmth in bodies and it assists other clements in sustaining life. How welcome is its presence in the body! There is difference between fire in the body and fire outside. Although existing in a latent state in the body, it sustains it instead of burning it to ashes. Various diseases arise with the increase and decrease in the temperature of the body, and if too high or too low, this can cause death. The fire element assists the material cause of all objects, whether inert or conscious. Like the air element it is the sustainer of life.
Rajas-predominating Fire: Rajasik fire exists in the earth and in the heavens in the form of lightning- atmospheric electricity. It also performs the functions of construction and destruction lying latent in all objects. This is an astonishing and amazing work. The same element of physical fire, being converted into the form of electricity, exists in the universe and in the skies. It enables the stars and planets to pursue their courses and gravitate towards each other. It flashes in the form of lightning and creates tremors in the hearts of living beings through thunderbolts it destroys wherever it strikes- even huge trees and high peaks. Through its quality of luminosity there is light in the world, and it also sustains life in the world. By its heat and light, green vegetation, plants and flowers sprout and bloom. There is propagation and festivity by this. But it also has a Rudra (destructive) aspect. The present destructive atom bombs are modifications of this very fire. With the highest speed a rocket loaded with explosives moves through the sky unobstructedly. At the time of Pralaya (universal dissolution) the form of Rajasik fire rends asunder the universe, turning it into ashes and reduces them to the form of subtle atoms. lt is very difficult for human beings to comprehend the tremendous force of this fire. lt is more powerful than the Tamasik fire.
Tamas-predominating Fire: It is through Tamas-predominating fire that worlds assume solid forms by assimilating the elements. It is found in the earth, in mountains, stones, wood, charcoal, ect. Yajna-s (ritualistic sacrifices) are based upon it. It is the cause of mestamorphoses of minerals. Through the function of this fire arise gold, silver, copper, diamonds, carbon, and other objects are created in the bowels of the earth by the chemical processes helped by fire. It is due to this fire that earth-quakes occur; it heats the inner contents of the earth to such an extent that they are converted into coal, cement and lime, and one state of matter is changed into another. So it has been and will continue to be so. It converts water into vapour, is the cause of storms and changes iron and other metals into their liquid state, and has the power of melting the hardest objects of the world or disintegrating them.
Fire is considered a symbol of the power of reduction of all objects into their subtle forms. Agnirvai Devanam Mukham(Fire is the mouth of Devas). Fire is the eye of the world. Its powerful form shines through the sun and creates seven colours from its rays. These colours were discovered by analysing the rays, i.e. passing the
rays through a lense. Compared with the gross form of fire, electricity, the subtle form, is much more powerful. Fire exists in various forms such as light, heat, burning, warmth, electricity, magnetism, digestive fire, etc.. Fire-energy is of different types according to the three Guna-s Sattwa, Rajas and Tamas. These three types of fire arise through the association of two or more objects. Otherwise, fire exists with its qualities latent in all objects by assuming their forms. It is in a functional state that fire manifests its qualities. At the time of universal dissolution fire disintegrates all the objects of the grand universe turning them into ashes. Gross objects devolve into subtler ones until they are reduced into Panchanuka, Chaturanuka, Trayanuka, Dvyanuka, Anu and Paramanu. All this is due to the act of the fire.
When the fire-energy is controlled, it has the useful functions of cooking our food. How tasty and delicious is the food cooked on a
slow fire and how sweet are the fruits ripened by the heat of the sun on the trees! Even after knowing the elements, as we have discussed them, the vision of man does not immediately attain such subtlety as to realise the material cause of the world Prakriti and its efficient cause Brahman. The knowledge of these elements makes the intellect more subtle wisdom shines more, dispassion blazes more and more until one attains discrimimative undersstanding of the relationship between Prakriti and Purusa.
Thus, this science is helpful in attaining realisation of Self and Supreme Self. This realisation cannot be fully put in writing because it is an object of the divine vision. Writing is indicative but it cannot give out the entire science. But so long as intellect is not completely satisfied, it is necessary to acquire this knowledge.
The Great Element of Air: The material cause of the air element is Vayu Tanmatra which exists in atomic form, interpenetrating all gross and subtle objects directly and indirectly. An aggregate of innumerable atoms forms the great element of air. Practise meditation on air which fills the atmosphere from the inner earth upon the heavens keeping in view its attributes; visualise as described in connection with the other elements. You will find movement in air which is Tiryak (angular). According to the stages of modifications, this air develops the quality of purification, of causing movement or vibration, power, fickleness and the quality of drying objects. With these qualities one perceives the absence of shade in air; being very subtle the air cannot veil anything. As with previous elements, the air also is the sustainer of life and is of three types, according to the three Guna-s.
Sattwa-predominating Air: The Sattwik portion of the air assists the construction of the body. In the form of Prana (vital air) it pervades the bodies of all beings. It is the cause of all the functions and activities of the gross body. Existing in ten forms, this Prana abides in the body and is the cause of birth and death as well as the mainstay of life. It assists the body which is the means of liberation in the form of Prana. Prana, which is the Sattwik portion of the great element of air, has already been described in the chapter on Pranamaya Kosha; please refer to that.
Rajas-predominating Air: Existing in the heavens, Rajas-predominating air is active in the starry world. lt causes activity in the various worlds, planets and stars and makes them revolve and rotate. lt enables one to move from one world to another. It maintains the luminosity of the sun and the moon. It causes the earth to revolve and makes it and the moon rotate around the sun; these are the cause of succession of day and night and the various seasons. It causes lightning flashes in the collision of clouds and makes them rain by dispersing them. In cause the movement of sound, light, etc. through its own medium. This air is of five types which surround the earth and exist in the intermediate space of stars and planets. First, vital air which surrounds the earth and exists to a very great distance on all sides of the earth, is received through inhalation and exhalation and thus causes life and nourishment in all beings, vegetables, plants, animals, etc. Just as earthly, watery or cooked foods are essential for life in human beings, so also this food in the form of air is essential for nourishment. In the absence of this air death is certain in a few seconds' or minutes' time. All beings die in the complete absence of food, yet one can live up to a few months in the absence of gross food, for a few days in the absence of water, for a few hours in the absence of warmth. But in the absence of breath and the vital air one can hardly exist for two minutes or even a few seconds. The body, consisting of five elements, sustained by gross food, yet the vital air is most essential for life.
The second type of air exists in the sky and sports with the clouds. It tosses them like children's toys and causes lightning by their friction.
Higher than these two layers the air is harmful for living beings, because in that third space the life giving property of air is largely absent. Therefore, when travelling in very high-flying aeroplanes and rockets one can only sustain life by carrying oxygen in special containers from the earth.
(Note :-The term 'air' as an element is in the ancient philosophical sense, and is not to be confused with the chemical formula of oxygen, nitrogen, carbon dioxide, etc., constituting the gross element which all living beings breathe.) Certain germs exist in the third layer also.
In the fourth level a special air known as Dhananjaya exists. The function of this air is to attract all levels of air and regulate the movements of the planets.
In the fifth level, the subtlest, Sutratma abides, existing above all the circles; it is the integrator of all. It controls and guides the great elements from the womb of the earth up to the stars and planets and keeps them from colliding together. It is the subtlest gaseous or vaporous state and is extremely powerful.
The differences between these levels are due to the existence of the three Guna-s in different proportions. In the atmospheric air near the earth, earth atoms exist in greater proportions, therefore this level is heavy in relation to the subtle levels existing upwards. Similarly, In the higher level, water atoms exist in greater proportion. In still higher levels, fire atoms exist in greater proportion ; in the next still higher, air atoms are in greater proportion; in the highest level of Sutratma, ether atoms exist in the greatest proportions. Every Loka or world is surrounded by these five circels; thus, worlds do not collide with each other. Living being cannot enter the level of Sutratma without special arrangments. Although science has developed marvellous apparatus for daring men to travel in space, no Jiva of the world can go so far in so far in the physical body without protection, but Yogic vision has not left this level unexplored.
Tamas-predominating Air: This assists the material cause of the formation of the world and abides inside the earth. This air causes the growth as well, as the decay, of all the minerals that exist within the earth; it causes strength in earthly objects. Through this air the earth is fertile and is able to give rise to vegetables, plants, flowers and fruits. It also sustains the life of innumerable germs and insects existing on or in this earth. By nature, it has the property of movement and it causes the earth to revolve on its axis. Further, it causes various modifications in the earth; it aids the formation of diamonds, pearls, gold, silver and other metals, of sulphur, carbon and other chemicals and of oil-streams. It also causes streams of water to flow. This air assists other great elements in causing modifications and activities inside the earth. All this should be visualised by the divine vision. You should practise this visualisation in a manner similar to that on the other great elements ; this will enhance your knowledge and the flame of Vairagya (disspassion) will blaze more and more.
The Great Element of Ether: Being the subtlest of all the elements, this pervades all elements. It is one of the creations. The atoms of Akasha Tanmatra go, to fo the great, element of ether. According to Nyaya and Vaisheshika, schools of philosophy, ether is considered eternal and all pervading, but according to the Samkhya and Yoga schools it is Utpatti. Dharma-Utpatti means 'manifestation'. Ether is not all-pervading like Brahman, but compared with the other four elements is subtler and greater and, therefore, pervades all other elements, that is, all the other four elements are in its womb. You should see by the keen vision of meditation how the innumerable atoms combine to form the great element of ether and by an expansive vision how ether (Akasha) pervades all and can keep in its womb air, fire, water and earth elements. Having entered into all objects through its subtlety, it has the capacity of showing one object distinctly from another, i.e., it has the attribute of analysis. Further, it gives space to movements and all types of actions. You should directly visualise all these qualities and also see how the three Guna-s existing there cause the ether to be of three types.
Sattwa-predominating Ether: Ether in co-operation with other elements pervades the entire body and gives space for all other elements und for their movement. Ether having the quality of giving space and being the base, its Sattwik portion assists other elements in the constitution of the body, and, having pervaded the entire body, causes space to allow the movements of different limbs. It is causing space constantly in the body, sustaining the movement of all its elements. It is also the cause of the endurance and elasticity of the body.
Rajas-predominating Ether: This provides space for the movements of all planes and starts in the cosmos. Sound, clouds, aeroplanes, planets, stars, electricity, etc. move in the open spaces provided by this ether. You will not find descriptions of these different types of ether elsewhere, but the teachers of Yoga have considered every object to be constituted of Sattwa, Rajas and Tamas in different proportions.
Tamas-predominating Ether: This permeates all worlds and, being auxiliary to the material cause of all inert object, pervades them internally and externally. It is this Tamas-predominating ether that gives space for the movements of every particle of the earth. And it causes distinction between one state of modification and another.
Try to visualise the three types of modifications- Dharma, Lakshana and Avastha (virtues, characteristics and conditions) in this great element as all objects that are liable to creation have these modification.
Then, you have acquired the knowledge of the five great elements which are the material cause of the gross world. Yet you have not seen the Supreme Truth which is the efficient cause of the entire creation. Therefore, we proceed to describe the material cause of these great elements.
The Process of realizing the Pancha Tanmatra-s or Sukshma Mahabhuta-s (the Five Subtle Elements): Just as this gross body is composed of five elements (Mahabhuta-s) so the 'covering'of astral body of man is constituted of five subtle elements of Tanmatra-s. The five subtle elements or Tanmatra-s are the material cause of 'covering'of the astral body. According to the philosophical schools of Nyaya and Vaisheshika, the material cause of the world is the Paramanus-s (the smallest part of an atom) of the five subtle elements. But Yoga and Samkhya schools call these atoms as Pancha Tanmatra and the material cause behind these Paramanu-s is considered Ahamkara, the ego-principle; the material cause of Ahamkara is Mahat, the cosmic mind, and the material cause of that Mahat is Alinga ('without mark') otherwise known as Avyakta Prakriti- non-manifest nature.
We also believe this to be substantially true from our own experience Parinamavada, the theory of modification of the Prakriti, has been found to be most acceptable and real to us. Therefore, without involving ourselves in discussion of various types of theories pertaining to causation, we accept this theory of modification. But even in this theory of Prakriti, we have a slight difference of opinion. The teachers of Samkhya and Yoga believe in the threefold Antahkarana (internal organ) and they use the term Chitta as implied in the Buddhi or the term Buddhi as implied in the Chitta. Therefore, in the matter of the creation of the world, they indicate the triad of mind, Buddhi and Ahamkara alone, with the understanding that Chitta is included in Buddhi. But we have shown that Mahat is also divided, like Ahamkara, according to the three Guna-s Sattwa, Rajas and Tamas. By our own experience, every object of the world is constituted of the three Guna-s, because the qualities which are present in the cause are found also in the effect. According to this theory, it is necessary and inevitable that these three Guna-s are implied (Anusyuta) in every object. Therefore, no single Guna alone can evolve any object by itself. All objects of creation are constituted of the three Guna-s. Therefore Mahat also, according to the degree of the predominance of the Guna-s, is of three types. This Mahat which the first effect of Prakriti (Trigunatmika, i.e., of the three Guna-s), although said to be of the nature of Sattwa Guna alone yet also has the presence of Rajas and Tamas in some fractional degree, however small it may be. Even the scripture says:
This is constituted of Prakasha or light, Kriya or activity and Sthiti or position or inertia. For example, consider a book. The philosophical subject of the book is the Sattwa Guna, the aspect of light. The process that resulted in producing this visible book form is the attribute of Rajas, activity. That which holds together the philosophy in the book and the process of manifestation of the book, is the attribute of Tamas, Sthiti or position. We have already described Antahkarana Chatustaya which is based on this theory of three Guna-s in an earlier chapter. According to this theory there are references to Divya Sharira or divine body, and Divya Visaya or divine object, in the scriptures, where Divya Sharira means subtle or astral body and Divya Visaya means astral object constituted of the five Tanmatra-s. The subtle objects can be grasped and enjoyed by the subtle body in their state of subtle Tanmatra-s or five subtle elements. The subtle body and subtle objects are both influenced by the three Guna-s. The description of celestial or heavenly enjoyments is found in the scriptures and these divine enjoyments are of the Tanmatra-s only. Jivatman, the individual soul, enjoys subtle objects through the astral body situated in Brahmarandhra, and grasps and enjoys the gross objects through the gross body. The experience of pain and pleasure is got by Chitta which resides in the heart, and the idea of 'mineness' or 'this is mine' arises from Ahamkara, the ego-principle.
The process in which the five subtle elements are enjoyed by the subtle senses has already been described in general in the chapter on Manomaya Kosha, the Mind Sheath. We have also described the science of the gross elements of Mahabhuta-s with the mutual transaction of the Mind Sheath and Intellect Sheath, the two parts of the astral body that have their abode in Brahmarandhra, the centre whith all knowledge from the grossest to the subtlest objects is gained and retained. Now, we will describe the science of the five Tanmatra-s, the subtle elements. The seeds of the Mahabhuta-s are the Tanmatra-s, subtler than the Mahabhuta-s. It is at this point that one can realise them.
Gandha Tanmatra, the Subtle Element of Smell: In order the acquire its knowledge, please refer to the description of the organ of smell, in Manomaya Kosha and study the functions of the mind with relation to the organ of smell. You have to follow the same sequence here. You might have already realised a great deal of this subject. Everyone perceives a smell when it comes into contact with the nostrils. A strong smell such as of 'musk' can come from a great distance also, but when it is near it is more directly perceived. lf the distance between the object of smell and the nostrils is increased day after day, in other words, if you keep an object at two feet distance from the nose the first day, twoand-a-half feet the next day, three feet the third day and so on, by constant practice you can realise the smell from a great distance, just by meditation or by willing. When a Yogi is adept in this practice he is able to attract smell from hundreds of miles and can enable other persons also to experience that smell. The subtle form of smell is experienced by the subtle organ of smell abiding in the Brahmarandhra. The subtle organ of smell converts the gross smell into the atomic form of smell-Tanmatra. This change is very subtle and very quick, therefore extreme attention is needed; it takes place in the fraction of a second. All gross smells are the result of the modifications and Attributes of Gandha Tanmatra which have been described. The ether is filled with the atoms of Gandha Tanmatra. A Yogi, having realised this Tanmatra, can utilise its atoms according to his will. I remember an example of this which I saw a number of years ago at Amritsar. Outside Chativind Gate, by the side of a canal, is a famous orchard of Moti Ram Ji. There a Yogi stayed with me for three to four months. He had acquired such mastery over divine smell that whatever smell he desired or was requested for he could attract from the sky by extending his hand and by practising Trataka (concentrated gazing). He also used to let anyone smell that particular perfume from his hand. He was a resident of Hariyana province, forty to fortfive years of age, a man of austerity and saintliness. I knew of a similar case in Kashmir when I was receiving instructions from my first Guru who had mastery over the elements. I have already mentioned three events pertaining to his Yogic powers in the introduction to this book.
Because I have been guiding aspirants in the practice of Yoga for a long time I have also acquired such mastery that I can attract the Chitta or Intellect of the aspirant according to his capacity and aspiration by affection, and I can enable him to realise the inner science. According to my will he sees the very same things in the state of meditation by his divine eye which I want to show to him, according to his capacity. By the mental influence I have helped several students who were practising in my presence to realise mystic experiences at the same time. In the same way, one can influence the astral body of another person and enable him to follow the right path and to progress in the inner realisation.
The Method of Realisation of the Smell-Tanmatra: Having made the subtle element of smell one's target or Lakshya, one casts the divine eye in the vast ether in the state of meditation and by the power of will the atoms of the subtle element of smell appear before the eye. Several times a great mass of atoms appears before the eye. In the Tamas-predominating state these atoms are smoky or sky-blue in colour. In the Rajaspredominting state they are golden or rosy in colour. In the Sattwa-predominating state they are white, and an ocean of atoms of Gandha-Tanmatra of various colours swells up in a white atmosphere. A Yogi, by the power of his will, can create whatever smell he desires from this ocan. By the function of the five great elements various objects of this world are formed and used, and technicians are able to make various objectsfrom tables and'chairs to chemicals, aeroplanes, etc. A Yogi can make divine smell, divine taste, etc. out of the atoms of the Panch Tanmatra-s and having made them he can utilise them. This spiritual science, like the physical science, is also complex and mysterious. By acquiring this spiritual science one can utilise the elements of the subtle world according to one's will. But success requires continous practice with faith and devotion.
"It is firmly based when practised unremittingly for a long timewith perfect devotion."
In the state of meditation, when Sadhaka transcends his physical body and enters into the luminous astral body, this focuses his attention in the Brahmarandhra; he collects the subtle elements of smell, taste, form, touch, etc. with the aid of mind, intellect and senses and starts, using them. In the course of time, by the power of Samkalpa, when these atoms collect together and go to form objects and are able to give enjoyment, a Yogi enjoys them. This is the realisation of the science of Tanmatra-s and the mastery over them. But before all this can be perfected a man should first practise meditation on smell an the tip of the nose constantly for a long time, and he has to realise with the aid of the subtle sense of smell the conversion of the gross smell into the element of subtle smell. This should be continued until he is adept in this practice. By repetition of this practice he should try to acquire mastery over subtle smell. Later, he can use the atoms of the smell-Tanmatra and thus utilise various objects for his enjoyment. This, in brief, is the description of the process of realising the subtle element of smell and using it. But the bLISS that is experienced while realising it cannot be described; it is to be experienced by the aspirant.
Rasa-Tanmatra, the Subtle Element of Taste: This is the subtle and divine form of the gross taste. The process of acquiring the science of this subtle element is similar to the process described for the subtle element of smell. Taste of any article comes in contact with the tip of the tongue and palate and is carried by the sensory nerves through the orb of the five Tanmatra-s to the subtle organ of taste situated in the Brahmarandhra. There the gross taste then assumes subtle form. The effect assumes the causal state and this divine taste is enjoyed or experienced by the subtle organ of taste. The realisation of this process alone is visualisation of the science of Rasa Tanmatra. The subtle organ of taste is able to grasp the subtle element of taste alone which has been thus converted from the gross element. All this should be directly realised. There is also another method of realising this and using the subtle elements.
With one-pointed mind, fix the divine vision in the expansive ether and attract the mass of the atoms of the subtle element of taste by the power of Samyama. Just as before eating any delicious food, its tagte by the force of memory fills the mouth, similarly you must fix your mind with intense feeling. With perfection of practice, gradually the desired taste is experienced more and more. When you realise the process of tasting by meditative vision, you will see that the sweet, bitter, pungent and other tastes of the subtle element of taste are gathered together by your will and are experienced by the organ of your divine taste.
Rupa-Tanmatra, the Subtle Element of Form: The Rupa-Tanmatra pervades all objects and by this all objects having a form are visible. This is the divine and subtle aspect of the gross form. In order to realise the subtle element of form, you should first keep some object in front of your gross eye. Then, by gazing with internal vision, it should appear that the reflection of the object falls on the eyeballs and moves through the optic nerves. Having undergone a change, it assumes the form of subtle Rupa-Tanmatra and influences the subtle organ of the eye, by reflection or by conjunction. Through this influence the subtle eye becomes operative. The visualisation of this process is called science of the subtle element of form. Shri Vyasa commenting upon the aphorisms of Raja Yoga, states:
which conveys the same meaning.
When the sensory nerves, having received the reflection of form, move towards the Brahmarandhra, they have to go through the internal palate. From this place the gross form begins to undergo a subtle modification. This modified subtle form influences or is reflected in the subtle eye. Thus, the subtle eye is enabled to grasp the subtle form. The same meaning is conveyed in the above quotation. Just as divine smell is realised by meditating upon the tip of the nose, divine taste on the tip of the tongue, so can divine form be experienced by meditating upon, the front part of the eyes. In each case, the sense-perception is taken through the sensory nerves and it undergoes a subtle modification pertaining to Tanmatra-s, and is grasped by its respective subtle Indriya abiding in the Brahmarandhra. In the case of perceiving a form the same process has to be undergone. Ordinary people are not able to visualise this process, but a Yogi, by his subtle vision, sees directly the functioning of the sensory nerves which are linked to the gross Indriya-s and then the gradual process in which the gross is converted into the subtle. In fact, all these processes continue every second, because senses are perceiving objects and enjoying them every moment. If it had not been so the subtle body abiding in the gross body might have been purposeless. Just as the gross body enjoys gross objects, even so the subtle or astral body enjoys subtle objects. But when a Yogi acquires complete mastery over the subtle elements of Tanmatra-s, and the astral body, he develops the capacity and power of enjoying the five gross elements and their effects and also utilises them according to his will through his astral body. Whenever he desires he can get his work done through the gross elements. In reality, during meditation of Murdha (skull) luminous semblances of Siddha-s (perfected souls) and Yogi-s having divine bodies and their abode in ether or of objects formed of subtle Tanmatra-s come into vision. All these are divine visualizations.
By practising the Sadhana, described with reference to Gandha Tanmatra and Rasa Tanmatra, you can acquire mastery over Rupa Tanmatra. Also by similar practice and mastery over the subtle element of form, you can demonstrate this power or utilise it as you desire. According to one's desire one can demostrate the objects formed by the Rapa Tanmatra and can enjoy them or enable others to do so.
'Sparsha', the Subtle Element of Touch : This is the subtle as well as the divine aspect of the gross touch. The gross organ of touch, i.e., skin is all over the body and it forms the lining of some inner channels also; it causes the experience of touch. Wherever in the whole body anything is touched, you feel the touch of the object in that particular part of the body. But the same type of skin sensitivity is not found all over the body. In this body there are some centres and delicate parts where respective objects of senses are quickly perceived. In the same way, the skin also is thick and thin in different places of the body. According to this the experience of touch is either quick or delayed. For example, the eyeballs, the tip of the tongue, the tip of the nose, the tips of the fingers, the palate, etc. are sensitive as far as perception of touch is concerned. The middle portion of the tongue also prrceives touch very quickly. The experience of touch is also through the sensory nerves that pervade the body. These nerves take perception to the subtle organ of touch in Brahmarandhra. There the experience takes place. The process of visualization of touch-Tanmatra is the same as that described for the other Tanmatra-s. Therefore, according to the method described earlier, please acquire this science also. The special aspect of this element, unlike the subtle elements of smell, taste and form, is that the atoms of Sparsha Tanmatra are not visualised by the subtle divine eye. On the other hand, one can experience heat or cold, softness or hardness, by attracting the atoms of subtle Tanmatra of touch and can also enable others to experience it. By constant practice one can acquire mastery over the subtle element of touch, and can demostrate it or can enjoy it and enable others to do so.
'Shabda', the Subtle Element of Sound: This is the subtle as well as the divine form of the gross sound. As with the previous Tanmatra-s, the method of visualising is similar. External gross sound in continuous contact with the outer air enters into the ear, and through the sensory nerves, in the manner previously described, enters the subtle ear situated in the Brahmarandhra; here it is experienced by the Sadhaka. Shri Vyasa, while commenting upon the Yoga Sutra-s, states that in order to experience subtle divine sound, one should meditate upon the root of the tongue. The meaning is that while the perception of sound is beeing carried to Brahmarandhra it undergoes a subtle modification, and therefore, by meditating upon the sensory nerves at the root of the tongue, the sound can be heard. The real fact remains the same. We have already given the method and you should have visualised according to the directions - The divine hearing takes place in Brahmarandhra through the subtle ear. Our method is easier than the other because, as the subtle smell can be experienced by meditating upon the tip of the nose, one can experience subtle sound meditating upon the outer ear. In the present time, a radio is a good example of clairaudience of hearing from a distance. Similarly, it is possible to hear from a distance by the subtle ear. The difference is that a Yogi can perceive divine and all other sound according to his will while a radio can recieve onlay gross sounds.
After acquiring mastery over the subtle element ether, one develops the power of knowing the language of all creatures. According to Patanjal Yoga 3-17:
Bhuta Ruta-Jnanam. Because every language is divided into three parts: (1) Sabda or word ; (2) Artha or meaning (or object) ; (3) Jiidha or knowledge. A Yogi understands their relationship and is able to know any language when this mastery is developed:
This also supports this view. This material cause of the subtle element of ether is Tamas-predominating Ahamkara.
One may raise the doubt that when the knowledge of sound is acquired by intellect through the relationship of the gross sound with the gross ear, what is the necessity of holding the idea that the subtle Indriya and the subtle element of sound exist? This is explained in the following way: When a man goes to sleep, the gross organs of the senses become inactive. Yet one hears sound in dreams, feels hot or cold, sees various forms, tastes, and experiences smell; he performs the functions of the five Jnanendriya-s and the five Karmendriya-s. The effect of this is seen in dream discharge, in dream talk-, movements, beating of hands, etc. During a dream, who does all this? All these internal function are performed by the subtle Indriya-s. The mind enables the senses to perform their functions. Although many functions of dreams take place through the memory of objects already experienced, yet they are due to the subtle Indriya-s alone. Through these functions one acquires the fruits of one's Karma-s also. Therefore, in order to bring about the enjoyments of the astral body, these subtle senses are needed. And for the enjoyment of gross objects the gross Indriya-s are needed. That is why the Creator has presented to man both types of Indriya-s. The enjoyment of inner subtle objects is similar to the enjoyment of gross objects. But then joy arising out of the experience of divine subtle objects is much greater than that of the gross objects. In relation to the joy experienced from subtle objects, all gross eujoyments appear insipid, insignificant and dull.
Knowledge of the Universe
Thus, you have experienced by the constant practice of Savichara Samadhi, through your astral body, five great elements, five subte elements, five Tanmatra-s or root-elements, ten Indriya-s, mind, intellect and their nature and functions. But the science does not culminate here. One has to experience universal senses, universal mind, universal intellect, universal ego, universal Chitta, and that which is formed by these Virat Purusha (the Cosmic Being), Hiranyagarbha, the cosmic mind, and, further, one has gradually to acquire the knowledge of the creation of different worlds, dissolution, etc. This knowledge extends up to the non-manifest, Alinga Prakriti. All this has to be realised through Savichara Samadhi in the sphere of external ether and will be described fully in 'Brahma Vijnana' by us. This universal knowledge is acquired by Yoga.
What is the form of these internal realisations? Some examples are given below so that aspirants may understand the nature of them. Some illustrations are also given to assist explanation.
Some Realisations pertaining to Vijnanamaya Kosha (Intellect Sheath)
1. Prajnaloka-The Light of Knowledge: This is a technical term for Yoga. The meaning is the divine light arising in the state of meditation. This special light arises when the mind associates its own divine power with subtle eye. The subtle divine eye is able to perceive objects which are subtle, hidden and remote and is able to acquire knowledge of all objects. (Please see Illustration No. 18).
2. Jnana Netra-The Eye of Wisdom: This is also called the 'Third Eye' (the Ajna Chakra). What are the specialities of this that it is known as the wisdom eye? We have previously got visualized that in the skull of man in the middle brain exists Brahmarandhra or Sahasrara, the abode of the astral body. At this place there abide Manomaya and Vijnanamaya Kosha-s, including their leaders-mind and intellect. These two together are able to acquire knowledge through the senses, but when will arises from the orb of Chitta and enters into the orb of intellect for acquiring knowledge of supersensuous, transcendental and hidden objects, this divine vision, sometimes directly and sometimes through the passage of Ajna Chakra, extends outside. Having pervaded its rays in the cosmos it comes into contact with the required object and enables one to have knowledge of that object. The mind, having reflected this knowledge, takes the decision pertaining to the object from the intellect and, with the help of the ego, sends it to the Chitta near Atman abiding in the heart. Although the light of its own also arises in the Ajna Chakra, yet by the power of the mind the light of the subtle eye becomes operative in distant places as if a divine telescope had been kept before the eyes. Similar to the subtle divine eye, the other senses also by the fore of the mind become associated with extraordinary power, and enable one to acquire knowledge of supersensuous objects such as subtle sound, touch, and so on. Just as various passages exist in our physical body for grasping various objects and relinquishing them so the rays of the subtle eye pass through the passage of Ajna Chakra or sometimes directly. Ajna Chakra projects the consolidated rays of the subtle eye and spreads them. Ajna Chakra is situated near Sahasrara; it perceives that with the rising of the will and subtle eye sends out its rays at once, so that the command of the soul is carried out. The intellectual will mostly operates through the door of Ajna Chakra. This fact
3. Harmony and disharmony in Brahmarandhra and Anandamaya Kosha (BLISS Sheath): The structure of the orb of the five Tanmatra-s which includes the aggregate of mind, intellect and senses abiding in Brahamarandhra is, to some extent, similar to the luminous white oval-shaped orb including Chitta, Ahamkara and subtle Prana abiding in the heart the difference between the two is that the aggregate, in Brahmarandhra is as big in size as a peacock's egg. lt is very luminous and golden, and Manas Tattwa is seated at the top of the orb of intellect and shines like, the Venus star. In contrast, Anandamaya Kosha, abiding in the heart, is as small as a pigeon's egg and it is luminous and white. By practising meditation on the orb of Chitta, the location of the individual soul shines forth. Both these luminous ovals are mutually linked by rays. Very often the entire crown of the head, including Brahmarandhra, shines like a halo and Anandamaya Kosha appears to be suspended by rays. Illustration No. 19 gives a clear idea of this. We reiterate for emphasis, that there is great difference between the visualisation of the subtle phenomena and their description given here. One can never describe such a thing fully. The entire inner phenomena must be directly experienced; otherwise, they are essentially indescribable.
4. In order to acquire the knowledge of supersensuous objects the gross senses are not needed. By pondering over this subject in meditation, it appears that at the command of the intellect, which is very luminous through Sattwa, the mind instantly offers its energy to the subtle eye and enables it to see subtle objects. Then, this divine sight, in the form of a spray of light emanating from a torch, further passes through Ajna Chakra or moves directly towards the sky through Brahmarandhra. And, aecording to the will of the Sadhaka, it pierces the sky, spreads itself in the starry regions and illumines that object giving him knowledge as desired by him. If it is his will to know objects from the womb of the earth this divine sight enters into the earth and enables him to know and directly realise whatever he desires. In brief
According to this statement, a Sadhaka who enters into meditation visualises objects which are beyond the reach of the gross senses, such as the subtle five Tanmatra-s, ego-principle, Mahat, etc., objects which are beyond the the range of the eyes such as a metals, chemicals, carbon petrol, oil, water, existing in the earth, and objects that are far away in the heavens and in nether regions. One can realise anything by one's mere will. See Illustration No. 18.
In the astral world there is no limitation of space or direction. Therefore, the Lord of the Indriya-s, the mind, bestows upon every sense a miraculous power even as a telescope bestows a special power to the eyes. These senses, having been endowed with miraculous mental powers, perform actions beyond their restricted power, speed and limit. The following Sutra supports this view:
According , to this aphorism, the light of discriminative wisdom is similar to and even more powerful than the light of Prajna (Intellect born of Samadhi) and enables a person to have perfect knowledge of any object at mere sight.
5. Realisation of the Condition of Pratyahara (Withdrawal of Senses): What is the condition of mind, intellect and senses when they turn away from the sense objects? Visualise this in meditation. We described Pratyahara in the chapter on Manomaya Kosha, giving the process of visualisation, First, you must remember that in the state of meditation it is Chitta that visualises this condition and Ahamkara (ego-principle) is the instrument. When we attain one-pointedness, through absence of Samkalpa-s and Vikalpa-s (running about of mind) and prior to the onepointed state, Indriya-s, mind and intellect are seen as peaceful. Just as the flame of a lamp shines steadily in a place which is protected from the wind, even so they appear to be steady. But if you go near the flame of a lamp, you will realise the movement of the light-particles which causes the function of burning. Even so, in the case of the apparently tranquil mind, intellect and senses, natural changes are going on. The meaning of Pratyahara is that the senses and the mind are not engaged in grasping the objects, but they are established in their own nature. In the state of Pratyahara they appear as if burning coal is placed in a windless place, i.e. they are without rays. In other words, they can be linked to a man who is sleepy and who opens his eyes and then closes them, like the tailpart of a glow-worm glimmering in the dark. In the case of the lights of the Indriya-s, etc., although natural modifications are going on, they appear to be steady. lf natural modifications do not take place, one would not even see them-though it is certain that there is no fickleness in them due to contact with objects. By this example our purpose is to show the state of mind engaged is Sankalpa and Vikalpa. Although the mind is active, yet the senses, mind and intellect do not undergo such agitations as they do when cognising objects. There is still a little movement due to the subtle functions of the body; circulation of blood, digestion of food, respiration, etc. are being performed by the mind through the Prana-s. Therefore, this much activity of the mind is natural. Another point is that through the subtle state of the control of Chitta, the visualisation of the condition of the grass Indriya-s is not possible, as one cannot see oneself by his ownself. In the states of control as well as withdrawal, natural modifications go on in the Chitta and the mind, etc. ; therefore, a Yogi by the vision of Prajnaloka (luminous intellect) can enter into the body of another practitioner and can realise the condition of the two orbits and the sheaths, astral and causal. It is difficult to know oneself by oneself. Therefore, through the natural modifications, the Chitta and the intellect are both ever active and that is why for acquiring knowledge beyond the grasp of the senses, Prajna Loka is necessary everywhere. The light of the luminous intellect is the only means of realising the very quick functions of the Indriya-s in relation to different objects and the mutual functions of the inner instruments and their various lights and subtle activities due to the influence of the three Guna-s. The condition of the visualisation of Pratydhira is depicted in Illustration No. 20.
6. The Visualisation of Astral and Causal Bodies: Sadhaka-s often get this type of vision also of their astral bodies. When a practitioner internalises his vision, he sees the internal functions performed by the astral body seated in Brahmarandhra; he may see this every day. These bodies appear often very small, often big, but they are ever luminous and like a shadow pervaded by light. They appear similar to a human form standing in front or they are seen sitting, as in the state of mediation. Sometimes, a gentle light emanates from the heart of the shadowform, and, having pervaded the shadow, it is seen spreading outside. It is as if we are perceiving our astral bodies in a mirror. Sometimes, this form is devoid of organs and is bigger than the physical body. It is seen in the form of a shadow at a distance. See Illustration No. 21.
Some examples and illustrations of these experiences have been given through pictures. With the help of these illustrations you will be able to understand the nature of the inner visions. Thus ends the science of Vijnanamaya Kosha. The essence of this is given below.
Special Points
We hope that you have directly visualised and understood the nature of the five great elements and their cause, the subtle elements which exist in the form of the Panch Tanmatra-s or root-elements, and which go on performing the functions of construction and destruction constantly in this creation, and also their functions in relation to the human body. With this you must unterstand that all human beings of the mortal world enjoy both types of objects, subtle objects constituted of the five Tanmatra-s and gross objects constituted of the five'gross elements. An ignorant man, infatuated by these enjoyments, is caught in the whirlpool of misery like an animal. But those who have wisdom, use the objects with vision and dispassion, inspiration and. renunciation, and thus, while enjoying objects, they move forward on the path of liberation which destroys misery and bestows emancipation-. This is the clear difference between the two. The teacher od Yoga has specially warned those adept Yogis who have conquered the elements, those who are able to create objects of enjoyment out of the five subtle elements as a sweetmeat-seller is adept in preparing various sweetmeats out of ghee, sugar, flour, etc. Just as a sweetmeat-seller satisfies himself a well as others, so does a Yogi create objects of enjoyment for himselfas well as the others. In the beginning these adepts adopt their powers for the good of the world and they do good to all. But how far it is safe to play with the enchanting fire of these powers should be decided by a wise man for himself with respect and humility for scriptures. The Yoga Sutra-s emphatically declare:
in other words, all these Siddhi-s or powers arising out of the mastery over Samyama are obstacles in the path of Asamprajnata Samadhi, the highest superconsciousness. It is directly perceived by all that tasteful food made of five elements having the six types of taste, and pleasant objects, bring about infatuation, attachment, hatred, etc., even in the mind of a wise Yogi. This being so, then, shall not the subtle divine objects also surely disturb the intellect if over-indulged ? Therefore, eyery aspirant on the path of spirituality should turn, away from these powers and taking recourse to discrimination and keeping in view the perishability of the body and these enjoyments, having developed Para Vairagya (supreme dispassion), should endeavour to attain the abode of supreme felicity, which is God. This path is that leads a Yogi to supreme bLISS and eternal peace. It is the bestower of bLISS and peace. See how gracious this divine law is ! Those who are Yogi-s, devotees and illumined sages, by the power of their knowledge, dispassion and devotion, attain the state which transcends the three Guna-s. They do not feel the necessity of creating subtle or gross objects of enjoyment and, therefore, do not do so. As with worldly enjoyments, the subtle enjoyments come to them by themselves automatically. Having attained self-realisaticn or having attained union with God, one achieves Kritakritya (the feeling that one has performed all that was to be performed) and his life exists merely for the sake that it has to be lived. In this state, all his actions are performed just like a machine, without having any craving or attachment. One abides in this body for a short while for the exhaustion of his fructifying Karma-s, while eating and drinking, inhalation and exhalation, urination, excretion and all such functions go on naturally. Such great souls, having attained freedom from the pairs of opposites, live in this world as if in sleep, all their duties having terminated. They do not perform actions, nor do they enjoy any object through desire.
According to this aphorism of Samkhya, the body stays to exhaust the enjoyments due to the fructifying Karma-s which are still left. With the exhaustion of these Karma-s the body then termninates, and gross, subtle and causal bodies enter into their causes. The self abides in its own.
CHAPTER V
BLISS SHEATH (ANANDAMAYA KOSHA) AND ITS SCIENCE
We shall now describe Anandamaya Kosha, the Sheath of BLISS. From the point of view of the subtle knowledge of Jiva (individual soul) the BLISS Sheath is the last. lt is named in various ways: Hiranyamaya Kosha (the sheath of gold), Hrit Kamal (the lotus of the heart), Hridaya Chakra (the plexus of the heart), Hridayar Dahar (the space of the heart), Hridaya Guha (the cave of the heart), Hridaya Pundarika (the lotus of the heart), Anahata Chakra (centre of unstruck music-Pure creative sound essence), Hridaya Akasha (the ether of the heart), Hrit Padma (the lotus of the heart), Kraea Sharira (the causal body), Linga Sharira (the subtlest body), Brahmapur (the city of Brahma and Anandamaya Kosha (the sheath which is full of BLISS).
The Nature of the BLISS Sheath
Inside the heart is an oval-shaped space, like a small seedless white grape. In the Purana-s it is also known as Jyotir Linga, the mass of light.
The Position of the BLISS Sheath
In the human body, in the middle of the chest, hidden behind the two lungs, is the physical heart, which is the reservoir of blood. Through blood circulation this heart supplies life-energy and nourishment to every part of the body, from the skin to the bones ; further, it nourishes and sustains the sensory and the motor nerves and every organ and limb of the body. It is in this heart that the Linga Sharira or BLISS Sheath abides. This is the seat of Atman, the self. If the heart is dissected longitudinally into two parts, you will find an oval-shaped hollow similar to a small seedless grape: the BLISS Sheath pervades the space. The heart is the centre of blood purification; it attracts gross or impure blood, purifies it and infuses pure blood throughout the body. With the circulation of the blood, the functions of knowledge and action also pervade the entire body. The atom-like soul that is located in the subtle area of this space uses its nearest instruments, Chitta (mind-stuff), Ahamkara (ego-principle), Buddhi (intellect), Manas (mind), Indriyas (senses) and Prana (vital air of energy). Thus, it operates the entire body and fulfils the purpose of Bhoga (enjoyment) and Apavarga (release). This will be fully described later at the appropriate place. If, for some reason, the mechanism of the heart stops, Jivatman (the individual soul) moves out of the body, taking with it vital energy subtle senses and the four-fold internal organ. The wheel of life stops. And thus the play (Lila) ends.
Life persists inspite of various diseases of the heart and of the brain. Through brain disorder some men become eccentric, even lunatic, still life continues. But when the heart, which is the giver of life, fails, life terminates. Why is this so ? The reason is that the lord of life abides in the heart and when the movement of the heart stops, he flies away from the heart.
Q. Surgery has made tremendous advances in modern times. A surgeon, while operating on the heart, can even take out this organ and put it on a table by his side. After doing the necessary operation of the organ, it is again put into its original place and cases have been reported when the heart of another living being has been put into the body of another one, a man's head has been taken off and again fitted in its place. It has also been said that the head of a pup of a dog had been put on the body of another pup and it was acting in the very same easy manner. It is even predicted that in future it will be possible that a man's head may be taken off and another's put in its place and the latter will carry on the functions properly. What will be the position of the astral, causal bodies as also of the soul in such cases ?
Ans. If any organ or limb of the physical body is cut off, the blood circulation does not stop finally until the vital air ceases to function in the body immediately after the soul along with astral and causal bodies has discarded the physical body. During an operation of the heart an artificial heart or a tube of an instrument is connected with the body in such a manner that the blood circulation is kept constant. The causal body now has means of taking work from the artificial heart or the instrument by which it can carry on the circulation and purification of the blood. The soul and the causal body by remaining there in the physical body take the necessary work through the instrumentality of the artificial heart or arrangement in place of the original heart. The blood circulation is essential for the life the physical body, and if this is stopped even for a minute the heart fails and the life ends. The causal body connects itself to the artificial heart and keeps on its function fully. Surgeous and even Vaidya-s implant another bone or a metal substitute in place of a broken or diseased bone in a body without in any way very much disturbing its function. lf a part of a machine gets worn out or is broken it is replaced by a similar new part and the same is the case with the human heart.
A second answer to this question is - If another head is put on the body of a pup or it be put in place of the original head, in both the cases the astral body begins to take its work with the new arrangements. There is no change in the astral body if a change is made in the physical body- be it one head or two. In the case of two heads or of one replaced by another the functions of the astral body will continue to be the same as before without any difference in the manner of there being only one subtle sense organs for two eyes or two ears, the only difference being four gross organs of eyes and four of the ear in place of the two in each case. It does its functions now with two heads in place of one. Daksha Prajapati had also another head implanted on his body; Brahma is represented as having four heads and Ravana is reported to have had ten- this can be taken to mean that at that time the science of implanting additional heads was perfect and was acted upon. Transforming old men into young ones, called Kalp, was certainly much in practice. The West is now reviving this science.
In other words, it means that if one's heart and head are replaced by another heart and head, the functions, that is, pleasure and pain, Guna-s and Karma-s of astral body and causal body as also of soul, continue as before without a change- they can be cut or separted. The instrument of pleasure, pains, actions (Karma-s) and knowledge is the physical body of whose parts or limbs a change has been made. For the fructification of a man's karma-s of the past his astral and causal bodies will continue till his liberation- the physical body will undergo change after change and will remain only an instrument.
The Constituent of BLISS Sheath
We have already described the physical form and size of the heart in an earlier chapter. Here we have to show how the lord of the five sheaths, Jivatman, the individual soul, abides in the BLISS Sheath situated in the space of the heart, the reservoir of blood. This is shown in Illustration No. 1 in the chapter of Food Sheath. It can be seen by divine vision that this human body, which is like a castle of the divine city, Ayodhya, contains the heart, of the size of a pear, or like a lotus bud drooping downwards. Inside this heart is a hollow of the size of a small seedless grape. Inside this hollow is the BLISS Sheath, luminous like a golden egg. This BLISS Sheath is an Aggregate of six luminous orbs. It is very pleasant to see and appears like an oval mass of light.
The First Orb- Brahman: The outermost circle or orb is called the orb of Brahman. Brahman, the Absolute, is all-pervading and interpenetrating; thus, it may seem absurd to locate Brahman in a circle, yet it is not so ridiculous. Just as the all-pervasive ether is spoken of as the ether of a jar, the ether of a house, due to the limiting adjuncts of the jar and the house, so the all-pervasive Brahman is said to be in the ether of the heart in the form of the orb of Brahman, just for the sake of easy understanding. We do not wish to show any division in Brahman. In order to enable aspirants to realise the Absolute to be all, full, indivisible, all-pervasive, omniscient, without parts, Brahman is first described in the form of an orb. When a person realises Brahman, this realisation appears initially in the form of this orb for two reasons. First, the region of perception is circular in form; secondly, Prakriti (nature) has endowed the faculty of realising Brahman in the heart.
In other words, the ether that lies in the region of the heart of man is the same ether that is outside, just as the external ether, although void of objects, is filled with Brahman. Even so, the ether of the heart, though apparently void, is filled with Brahman. The Gayatri Mantra sings the glory of this very Brahman. This ether is not vacuous. lt is full of Brahman and is homogeneous. The aspirant who realises this attains the wealth of bLISS which is all full and immutable. Brahman, as sung by the Gayatri hymn, abides in this ether of the heart even in the same way that it abides outside man.
"O Almighty! Thou does exist in the cave of the heart of all living beings and have your stay there. You have your face in all directions. You are Yajna yourself and you are also food of the Indriya-s (senses). You are Prakasha (light), you are Rasa (taste) and likewise you are nectar."
These utterances clearly show that the relation between the internal Organ and Brahman is of the pervaded and the pervader. The ether of the heart is the mirror for the vision of Brahman. The reflection of the sun falls on a stony rock and on a reservoir of water, but it is the latter that reflects the sun and not the former. Even so, the vision of individual soul and the Supreme Soul is possible in the lake or ether of the heart in the form of an orb. But even as by seeing the reflection of the sun one does not have the knowledge of its being in the east or the west, in the same way, by realising Brahman in the heart one does not realise the allpervasiveness of Brahman.
This orb of Brahman thus encompasses all other orbs in its womb, as it were. This orb is, so to speak, non-manifest. Its colour is indescribable. But in so far as one can speak, it is extremely white, glowing, transparent and clear. An aspirant realises this last of all. In the immature state of Sadhana, until mastery of Samyama has been attained, a Sadhaka does not get the vision of the orb of Brahman, even by entering into the heart through meditation.
The Second Orb- Prakriti (Subtle Nature): Inside the orb of Brahman there is an orb of subtle Prakriti which is a sort of miniature non-manifest, supreme Prakriti (nature). It is light yellow in colour. This is the real causal body of the individual soul. The individual soul is related to it from eternity.
In other words, these Vasana-s of subtle desire are external because the desire of an everlasting life is at the bottom of the heart of every living being and exists from beginningtess time. The reason for corelationship is ignorance; Tasya heturavidya (Patanjal 2-24) This orb of subtle Prakriti maintains the aggregate of all other orbs in its womb. The Sadhaka may not get the vision of this orb easily because of its subtlety. Even after entering into the heart through meditation, it is by mastery over meditation that he attains the vision of this orb in the course of time.
It being the minutest, it cannot be realised.
The Third Orb--Subtle Vital Energy: In the orb of subtle Prakriti there is another orb of subtle Prana. When a Sadhaka enters into the heart through meditation, he first of all gets the vision of the orb of subtle Prana; the colour of this orb is like very luminous vapour, or like dewdrops dazzling in the rays of the sun, or like shining raindrops. This is affected by the three Guna-s. When Sattwa predominates, it is extremely luminous, like radiant rain-drops. When Rajas predominates the luminous drops are tainted with a rose colour and are seen to be active or fickle. When Tamas predominates it is of vapourous appearance and opaque and the movement of subtle Prana becomes dull. This orb of subtle Prana is the gross aspect of the contact of Atman with the Chitta in its process of infusing consciousness. It reveals itself in the form of luminous vapour. lt is visualised outside the orb of Ahamkara (ego-principle). Further than this, you find activity provading the entire body. Often we see five holes in the heart through which different types of rays emanate. These holes are in the causal sheath. lt has been declared in Chhandogya Upanisad:
The subtle Prana spreads out its activity and life force through these holes. The flow of light mingles with the shower of rays from the astral body (intellect plus mind), abiding in Brahmarandhra which is ever related to the heart, and then the mingled flow pervades the whole body. The rays of the astral body mingle with the glow of life in the same way as colours, sugar, or salt mingle in water, just as warmth spreads in liquids, or just as rays of the rising sun pervade homogeneously in the sphere of ether.
The Fourth Orb-Ahamkar (Ego): lf you see by the meditative vision inside the orb of subtle Prana, you will find an orb resembling the gorgeous colour of a peacock's neck, extremely luminous, crystalclear. lt is, as it were, a bluish green glass shade placed on a white luminous light. This is the orb of the ego-principle which is the gross form of Asmita (the principle of 'I'-ness). When Sattwa predominates, this orb assumes a luminous white colour against a luminous green background as if a white cloth has been given a blue colour. In the predominance of Rajas it appears like the blue circle in a feather of a peacock's tail and is fickle like mercury. In the predominance of Tamas, it becomes slow in motion and has the colour of deep green mixed with blue.
The Fifth Orb- Chitta (Mind-Stuff) : Inside the orb of ego is the orb of Chitta. lt is the palace of the individual soul. lt is extremely luminous white, transparent, pleasent to behold, but by the influences of it, it is ever-changing. Through its modifications Chitta is especially a sensitive part of the internal organ. Vritti-s in the form of ripples constantly arise in the lake of the Chitta. It is even as waves arising and subsiding in an ocean of water through contact with the wind. Because of the constant modifications of Vritti-s, Chitta appears to be in the form of Vritti-s alone. These parts, like waves, awaken Samskara-s or impressions which abide in the Chitta. Being influenced by the three Guna-s, the Vritti change their colours. When Sattwa predominates, Chitta is like snowy butter, like white snow, or like the white feathers of a crane. It is glowing white, luminous, transparent, clear and pleasant. When Rajas predominates, it shines like mercury light, and is fickle in motion. When Tamas predominates, it appears as if light clouds have veiled the Chitta. This Chitta is the revealer of the consciousnes of the soul and is a special organ of Antahkarana, which is knowledge predominating. It is in this cave of the heart that the Atman abides.
The Sixth Orb- Atman (Soul): From the point of view of size in this creation, the orb of Atman, the soul, is smaller than an atom, and from the point of view of subtlety it is similar to Brahman. It is incomparable in its colour and form, and it is thus symbolic of its ownself. Through its association with Chitta, it assumes the same colour and form that Chitta assumes. This Jivatman or individual soul exists in the form of an extremely subtle point or dot.
These six orbs exist in an aggregate from in the region of the heart, and they appear to be constituting a Jyotir Linga, a mass of light. Just as the sheaths of the five Tanmatra-s go to organise mind, intellect, the senses and Vijnanamaya Kosha, so does the orb of subtle Prana organise the aggregate consisting of subtle Prana, ego-principle, Chitta and the soul, all of which belong to the BLISS Sheath. This orb of subtle Prakriti is a part of the universal non-manitest Prakriti through the limiting adjunct of the heart. That is why this aggregate of orbs is described by the Sruti:
This Sruti endorses our view that a knower of self realises Brahman, who is spotless, in the sheath of Hiranyamaya (mass of golden light) which is the light of all lights. Further, another Sruti says:
In other words: They are the nerves known as Hita which are filled with white, blue, yellow, green and red colours. These colours have emanated from the sun.
In the third quotation a simile has been given which appears to be the description of Brahman, subtle Prakriti and subtle Prana, Ahamkara (ego-principle) and Chitta abiding in the heart. Some consider this description to cover the meditation on Chakra. They consider this to be the description of self as it abides in the solar orb, but this does not appear proper to me. Illustration No. 22 explains this point clearly.
Brahmarandhra and the Heart: Similar to the luminous orb of mind, intellect and senses, circled by the orb of the five Tanmatra-s, the contents of the cave of the heart, and the ether of the heart, are luminous and are in the form of orbs. The difference between them is that the luminous orbs abiding in Brahmarandhra appear to be brighter and more radiant than the luminosity of Chitta and Ahamkara. The lights of the heart are gentle, tranquil, milky white, transparent, soft and pleasant. The luminous orb abiding in the hollow of the cardiac membrane is much smaller than the luminous orb that abides in Brahmarandhra in the crown of the head. As we have said, in the heart is a hollow similar in size to a small seedless grape, constituted of skin or fleshy membrane. In the subtle area of this hollow exist the orbs of Chitta (the mindstuff). Ahamkara (the ego-principle), Sukshma Prana (subtle vital breath), Prakriti (nature) and Brahman (the Absolute). These are luminous orbs pervaded by each other as if bangles have been set on the Sivalinga. These orbs arise from inside and spread outwards. Please see Illustration No. 23. This is, in brief, the description of Anandamaya Kosha, the BLISS Sheath. But the knowledge arising out of direct perception will be described later. We have yet to describe in detail the vision of the self and the discriminative understanding between Prakriti and Purusha, nature and spirit, in Anandamaya Kosha.
The Origin of Human Life
When a man endeavours to attain liberation by self-effort, he develops a desire to know the origin of human life. The scriptures state thus
In other words, these Vasana-s or subtle desires are beginningless, because in a man the desire to live is eternal. The Vasana-s are the basis of life in the world. At the time of creation the soul is endowed with a divine garment made of Prakriti constituted of the three Guna-s and woven by the threads subtle desires. Since then the stream of life for individual soul has been flowing on. Before coming into contact with this garment, the soul had no desire, no aspiration. It had no dessatisfaction, nor had it any thirst for knowledge. In other words, the soul was free from desire, hatred, effort, pleasure, pain, and so on. Alas, it is through mere contact with the smallest feeling of Ahamkara or ego that the entire poisonous and terrific ocean of Samsara or world-process surges before the soul as all the perceptions of the worldprocess materialise. We do not know with what feeling and what sense of amusement the self might have accepted this golden vessel. lt was, alas, a mighty illusion for the soul which was abiding in its essential nature, which was independent, perfect, and sunk in the bLISS of the Absolute. This luminous golden vessel, which the soul deemed to be the soure of bLISS, proved to be, in fact, a golden prison for it. This is, in brief, the pathetic yet real story of the origin of life of the individual soul. Since then a stream of life of the individual soul has entered the field of the world-process, and will consummate in the great ocean of Brahman which surges with supreme bLISS. Jiva, the individual soul, is afflicted like a fish and can attain supreme satisfaction by swimming freely in the endless and bLISSful ocean of Brahman. It is by becoming an oblation on the sacrificial altar of the Absolute and attaining the divine luminous Purusa or spirit that it acquires supreme satisfaction, because the waters of the milky ocean Brahmananda (bLISS of the Brahman) wash away impurity of the feeling of ego, and the fire of Brahman burns up the sloughed egoism. Then the luminous nature of the soul, which is full of knowledge, shines forth. The dark taint of ego enters into tue womb of Prakriti (nature) and is lulled into deep sleep, or, as it were, remains unconscious.
The Duty of Man
If we poetically recall the painful story of the world-process in which one has to face various trials as a play, a drama, one should enact it with a smile and with courage to bring it to a successful end. But yet one has to be very cautious and careful, and througout he should maintain a spirit of detachment. This is the duty of man. The reward of coming out with flying colours and quite successful in this play is gaining the divine consent to sport freely in the milky ocean of the bLISS of Brahman. In other words, one is given the right to abide in the lap of the bLISSful Divinity, to enjoy supreme freedom. In this world the feeling of ego is hidden in birds, animals, insects, sea-creatures, etc. It is manifestly present in mother, father, wife, son, friend and foe, near and dear relatives. There is no exaggeration if we say that these are all different manifestations of Aham (ego) alone. Therefore, the summum bonum or the highest duty, the supreme virtue, the final destination, the supreme self-effort of man is to destroy attachment born of egoism by knowledge arising out of discriminative understanding.
Description of Atman (Supreme Self) Abiding in the City of Brahman
The aforesaid Anandamaya Kosha or BLISS Sheath is the Indrapuri (city) in which the self resides. This soul, with its Supreme Protector and Father, Aja, the unborn and bestower of the body, goddes Aja, with a group of ministers, attendants and other servants, lives in this city, like a king, bLISSfully and fearlessly. In this Indrapuri or divine abode, which is constituted like a castle, the supreme adored deity of the soul, God Almighty known as OM, has His beautiful temple, where in the state of Samadhi, having attained identity with Brahman, the soul enjoys infinite bLISS, according to the statement :
("By knowing whom all, that there is, is known.)" In other words, this soul, by its association with the Deity, does not simply acquire entire knowledge and realization, but also acquires the supreme knowledge of the Absolute. According to Kothopanisad:
The teacher Yama declares that the knowledge of the soul and the Supreme Self is difficult of attainment by austerity, study of scriptures, etc. This absolute knowledge is attained by the soul, abiding in the divine temple of the city of Brahman, by self-surrender to God a surrender which is integral and complete. Just as a baby in the lap of its mother finds the nectar of milk according to its sweet will as long as it has surrendered itself to the mother's cares, so one who has completed supreme surrender to divinity enjoys the nectar of communion. Sage Patanjali supports the same view by these aphorisms:
The devine reward does not culminate with this alone, but the compassionate father showers upon bis divine son the knowledge of all the mysteries and secrets pertaining to his internal and external aspects and those of Prakriti, nature. In Raja Yoga this is technically called DharmaMegha or the cloud of virtue. Then this soul acquires Satya-Sankalpa (true resolve), Satya Kama (true desires), Apta Kama (satisfaction of all desires). Niskama (desirelessness), and ultimately it becomes Akama (devoid of desires). Yoga declares that with the removal of all the impurities and veils, the luminosity of Chitta shines brightly and the light of the soul, fastened by the ego, abiding in the Chitta, also becomes effulgent. Then nothing remains to be known. Having drunk the nectarine juice of the identity with Brahman, man becomes Videha or devoid of the idea "I am the body" and attains Jivanamukti, liberation in life. Consequently, all the afflictions, Karma-s and Vasana-s (actions and subtle desires) terminate.
(Form that comes cessation of pain and works.)
In this small city of Brahman, the all-pervading nature of Brahman cannot be contained. How is it that the all-pervasive Absolute comes to exist in a space of the size of a thumb? But the Absolute exists in the divine temple in the cave of the heart, in the oval space made up of the imperishable light. He abides here symbolically. Sage Yajiiavalkya describes thus his intuitional realisation to the great King Janaka :
In other words, this heart is as vast as Brahman. That man is mean who is devoid of this vastness of the heart. All beings and Jiva-s abide in the ether of the heart. This is the experience when a man has realised the heart; it is in the heart that all the pure feelings such as faith, devotion, trust, fearlessness, etc. abide in the form of subtle impressions. The Upanisad has asked us to visualise the all-pervading Brahman who is wisdom, truth and bLISS, and who is the revealer of the power of consciousness, in the forms of speech, vital airs, eyes, ears, mind and heart, abiding in the human body. Thus, the all pervading Brahman is held by the threads of mind, intellect, Chitta, etc. abiding in the body, and it is with the help of these threads that a Yogi attains the Absolute. A Yogi, having bathed in the soothing waters of the rain of knowledge from the Ganges of Dharma-Megha-Samadhi in the form of wisdom arising ceaselessly from the inexhaustible source of the luminous egg in the heart, attains supreme satisfaction, a sense of having performed all that was to be performed.
(If the true knowledge does not get lost or diminished even after Tattwajnana is acquired and discretion continues, then ensues DharmaMegha, clouds of virtues and knowledge, Samadhi.)
It is by mere contact with the light of the Deity as He is, that Knower or Jiva the individual soul, enters into the ocean of undoubtable supreme knowledge, and in the unlimited unfathomable ocean of bLISS the soul finds the placid water of the milky ocean extremely intoxicating, enrapturing, extremely soft, bestower of power, knowledge, light and energy, remover of the three types of worldly miseries. This ocean proves to be the supreme panacea for all the evils in the world. It is by the mere touch of this divine light that this inert world shines with divine lustre. It is no wonder, then, that this conscious soul attains liberation in life, and is endowed with luminosity and supreme peace by the Grace of the Lord. The Rishi-s of Upanisads have emphatically declared:
(On Chitta becoming pure and it being united with the soul in a Samadhi, an aspirant obtains bLISS which cannot be expressed in words it can only be experienced by the Chitta itself.)
The Upanisads are full of such declarations. All these descriptions pertain to the self that has become adept in dissociating itself from the flow of Vritti-s or mental waves. These descriptions apply to one who is established in his essential self.
Means of Enjoyment and Release
In fact, the means or cause of enjoyment and release is Antahkarana, the internal organ, which is the effect of Prakriti. Prakriti, being the cause, pervades all its effects. That is, the effects have always in them their cause:
This atomic soul abides in Antakarana, the inner organ, which is an effect of Prakriti in the state of the world-process. Similarly, in the state of release or liberation it abides in the womb of the great non-manifest Prakriti, or it abides in the supreme ether because this Prakriti or nature is supremely extensive compared with the atomic soul, and it is all-pervasive. But compared to Brahman it is limited, because Brahman exists inside as well as outside. In the state of liberation the individual soul has no contact with Prakriti as far as enjoyments are concerned. In the human body the orb of subtle Prakriti sustains the internal organ in its womb and pervades it internally and externally. This is why it has been called 'Prakriti Mandal' or the sheath of nature. Thus, there is contact with Prakriti as its cause even in the state of release, but this contact does not cause bondage. All souls, whether bound or free, are in association with subtle Prakriti, but their association in its aspect of cause is eternal, while in the aspect of effects of Prakriti the association is non-eternal. Apavarga or release is another name for the dissassociation from one's contact with the effects of Prakriti.
(The result of the relinquishment of the effects of Prakriti is Purushartha.)
The Residence of the Individual Soul in the Internal Organ
On the basis of realisation, it can be definitely stated that the individual soul is not driven into the internal organ like a nail, but exists in the centre like the hub of a wheel. As a magnet at the centre of a wheel brings balance to it, the self abides in the best part of the Antahkarana in the centre of the Chitta or mind-stuff, and thus abiding it sets the Antahkarana to action and never losses the centre. If it did, the balance would be upset. This is a general rule all over the world. Every revolving mass is either circular or oval in form and all moving masses, such as sun, moon, stars, earth, etc. move on their axes which are in the centre and thus do not lose balance. The balance of energy is in the centre, not on the sides or the periphery, otherwise motion would not be regular. The same law operates in the internal organ also. SCIENCE OF SOUL page 216
Release from Bondage
One cannot attain the blessedness of the self simply by studying the knowledge described up to this present stage. Supreme blessedness can be attained only when one has actually realised, gradually, all the principles, from the main part of the Antahkarana, i.e., Chitta abiding in the BLISS Sheath, up to subtle nature, and when, consequently, one has experienced the truth:
"All is pain for the wise." After the attainment of supreme dispassion the experiences arising out of the fructification of Karma-s do not cause bondage but they assist the process of release by the perfeciion of Sananda and Asmita Samadhi-s-the Samddhi-s pertaining to Chitta and Asmita (the cause of the ego-principle). One acquires steadiness in Nirvichara Samadhi (supreme consciousness devoid of thought-waves). Then, a steady state of supreme peace arises which is called Adhyatma Prasad or the placidity of the internal organ giving eternal peace. In this state, a supremely divine light known as Ritambhara (that which is filled with Truth) arises. Through this light one attains discriminative understanding between Prakriti and Purusa-nature and spirit. When this discriminative understanding becomes steady in the innermost recesses of the heart, then a Yogi becomes detached even from the Chitta, and this intuitive knowledge brings him to the door of liberation. Having entered it, a Yogi acquires realisation of his essential nature and in the course of time realises the supreme Brahman. Consequently, he is freed from the bondage of birth and death and rests peacefully. These two states are beyond the reach of mind and speech. They are indescribable and are the subjects of one's experience only. Although the whole of this book has been written on the basis of a Sadhaka's personal realisation, yet the subtle knowledge cannot be realised unless one enters into the heart. Therefore, the aspirant should try to enter the region of the heart by intensifying the vision and should visualise the inner mystic phenomena by divine sight arising in meditation. In the BLISS Sheath, abiding in the heart, we must visualise the following - the five parts of the BLISS Sheath, the mutual functioning of these parts the individual soul that exists in the innermost center of all these, and Brahman, the Absolute. All these visualisations cannot take place at once. By constant meditation in the heart, when one-pointedness grows more and more, the doors of mystic knowledge are opened wider and wider. Through inner realisation the soul recognises its separateness, even from the Chitta; but it takes quite a long time. We shall explain these intermediate realisations in the proper contexts.
One should specially remember that all the effects of Prakriti, including Mahat Tattwa, the cosmic mind-stuff, are the effects of the three Guna-s. Therefore, in every object the luminous Sattwa is present; it is through this that every object can be visualised and realised by the divine eye. What is needed is the mastery of Samyama.
You have observed the parts of Anandamaya Kosha which are illustrated in the picture of the heart. Accordingly, when you enter into the heart, you will see type of light. Then, you can easily know on the basis of the previous descriptions what part of the BLISS Sheath is being visualised. For example, while meditating in the heart you may see rose coloured luminous vapour, perhaps in the form of a small conch. You can immediately know that this is the vision of the subtle Prana. lf you see luminous green colour, or the same vision in oval formation, this is the vision of Ahamkara, the ego-principle. lf you see luminous whiteness like butter, or like a snowy oval form or a mass of luminosity, it is the Vision of the orb of Chitta. It may also be seen that through the influence of the Guna-s, the colours go on changing in the orbs of subtle Prana-s and Ahamkara. Even in colours, forms and size of Chitta, great or small changes take place through variation in its functions. Now, we shall give some of the realisations by which aspirants can understand how the inner principles and objects are known and in what forms. These realisations solve various doubts of aspirants.
Realisation of the Colours and Forms of Chitta
The various forms in which Chitta is seen in the state of meditation cannot possibly be described in words. If we say that the Chitta has infinite and endless forms it is no exaggeration. Through its identity with its functions (Vritti Sarupya), Chitta has the natural capacity of receiving the impressions of all the objects of the world in the present and which are to come in the future, because Chitta can be coloured by all the objects of the three periods of time. It has innumerable forms. In the state of our practical life in the waking condition the intellect is coloured by external objects and becomes the means of knowledge of these objects as well as the enjoyment of them. While we are in the state of meditation or in Samadhi, the Chitta is coloured by the inner elements and the feelings and being thus coloured, it reveals them. Chitta constantly undergoes modifications in the form of Vritti-s or waves. In the state of meditation, the entire Antahkarana or BLISS Sheath or simply Chitta, the mind-stuff, may appear in the form of a flame, a lotus-bud, a half-blossomed lotus, a luminous egg, a small luminous Sivalinga, or a golden plate. Just as the spherical sun, moon and heavenly bodies which are spherical in form appear to ordinary view in the form of flat plates, so the oval-shaped Chitta, intellect, mind, ego and subtle vital Prana etc. very often appear to be in the form of flat discs. As long as these contents of the heart are not seen directly by the power of Samyama, one visualises them as flat discs and one also sees the functions of Ahamkara in a similar way. The influence of the three Guna-s is seen clearly in Chitta. Change in colour indicates the influence of the three Guna-s. Change in form indicates change in the Vritti or in the object. Chitta undergoes different types of modifications, e.g.. Dharma (pertaining to its own nature), Lakshana (pertaining to characteristics) and Avastha (pertaining to state). These changes bring about modifications in the Chitta. Inspite of all these influences, no perceptible changes occur in the essential nature of the Chitta unless one exercises a special form of will. We give below some forms of the Chitta which are realised. First: In the state of meditation as aspirant sees in front of him what looks like a golden luminous timepiece figures (it merely has this shape), and around it there is a sphere of green, like the colour of a paddy field (this is sphere of ego). Seeing this, there arises bLISS in the heart of the Sadhaka. Second - a luminous white light spreads in the heart. Chitta in the form of a flame spreads out various types of luminosity. The aspirant is illumined in the state of meditation; he is absorbed in bLISS. Third: the Sadhaka sees himself in the orb of Chitta in the state of meditation. Fourth: sometimes he sees himself enveloped by soft luminous white colour, and experiences supreme peace, while at times he feels bLISS when he sees himself enveloped by a rosy colour (this is a glimpse of Ananda Samadhi, the joy pertaining to the Chitta). Often he experiences Aham Asmi ('I am'). At this time the vapour tinged with a greenish blue light (this is the glimpse of Asmitanugata Samadhi) or he may experience bLISS with Asmi. Often he experiences bLISS blended with profound peace, or sometimes simple peace. And often he experiences absence of every thing.
These different states are, respeciively, the forms of these Samadhi-s Sattwa-predominating Sattwa, Sattwa mixed with Rajas, Rajas mixed with egoism, Sattwa mixed with Tamas. As long as one has not acquired a special mastery over Chitta, these states exist momentarily or for a short while; with the intensification of practice-they continue for hours.
Often the Sadhaka sees himself in the state of meditation reflected in the form of a luminous chimney made of glass. There is no light inside or outside it; the Sadhaka sees his form reflected in it, but-the form is very small, about one inch in size.
Sometimes he sees a solar orb as at the time of rising or setting but unlike the sunrise and the sunset it is devoid of rays, although luminous. Often it appers that there is a veil of clouds over it, as a result of which the orb appears half or completely veiled. This is the veil of Ahamkara under the influence of Tamas. Sometimes this plate is white, luminous and about four or five inches in size. Sometimes it is like a small grain, and sometimes it is like a mustard-seed, very small, but extremely luminous. Sometimes it is like a spark from a firework. Sometimes luminous sparks arise from the orb of the Chitta. It is because of lack of mastery over the Chitta that these are seen. The changes in colour of the Chitta through the influence of the Guna-s are seen in Illustration No. 24. First - Sattwik Chitta (Item No. 3), white, luminous, and soft like butter, often hard and white like ice, often clear and transparent like the water in a well. lt is in the steady and transparent state of the Chitta that one realises the vision of the Self and various mystic experiences. Second - Rajasik Chitta (Item No. 2), white and luminous like mercury, endowed with liquidity and fickle. It is able knowledge. At this stage there spreads the glow of various colours. When Rajoguna is not powerful, the fickleness is less and Rajoguna is sufficient to bring about knowledge. When Rajoguna is intense, this Chitta assumes the form of a luminous ocean surging with mighty waves, unfathomable. Because of the fickleness of Ahamkara it assumes a bright bluish colour. Third - Tamasik Chitta (Item No. 4). Its colour is like a cloud, it is opaque, therefore, unable to bring about knowledge. It is dull and inert.
(Subtler than the subtle, greater than the great.)
Both Aftman and Brahman, the subtlest of the subtle and the greatest of the great, are experienced through the placidity of the Sattwik Chitta. Otherwise, because of impurity and distraction, they remain invisible. Please study the illustration of the Chitta, having different colours and forms, and understand it. (Illustration No. 24)
Mere visualisation of Chitta, and Ahamkara, etc. does not serve our purpose. We have to realise this mystery ; that is how these two bring about the fructification of Karma-s and serve the purpose of enjoyment and release for the Purusa. Therefore, we give some realisation connected with fundamentals for this purpose.
The Realisation of the Twofold Modifications of Chitta
One sees two types of modifications taking place in the Chitta. First: natural modifications which are taking place every moment according to divine law in its triple form of Dharma, Lakshana and Avastha through the influence of the three Guna-s. Second : the next modification is caused by the individual soul which keeps the Chitta ever engaged through the power of its consciousness. With this, due to the impressions of the Vritti-s in the form of sleep and memory, Chitta changes every moment. Thus, Chitta is never free from action or change even for a single second. Simultaneously, the intellect also goes on sending its decisions of objects and their impressions to the BLISS Sheath and thus causes modification in the Chitta. Thus, being coloured by the impressions, special luminous waves arise in the Chitta. This is especially remarkable when the impressions of the knowledge of various words enter into the Chitta and then, just as mighty waves arise in a great ocean, so luminous waves are seen in the Chitta. It is as if a mountainous spectacle is reflected in a turbulent lake. If the trees on the mountain are agitated by wind, they are seen reflected in the lake of the form of Agitation. Even though the water of the lake is steady and waveless, yet the reflection being in a state of Agitation creates the illusion of turmoil in the lake. Thus the analysis of these function is also made in the state of meditation.
("Khyati is the only way of seeing.")
The only vision is in the form of consciousness. This is how realisation takes place. But the function of seeing pertains to the subtle divine eye and the experience of pleasure and pain arising out of the analysis of the vision of objects pertains to Chitta. In other words, happiness and misery are experienced by the mind-stuff. BLISS, is associated with this experience of pleasure and pain.
Some Vision of the BLISS Sheath
These visions can be said to be of the secondary forms of the BLISS Sheath. They are : internal form, knowledge, action or motion, subtle Prana, the resting place of Chitta, Chitta as the repository of the Karma-s, the nature of the Samskara-s (subtle impressions), pertaining to the BLISS Sheath, the mutual transactions of the Karma-s etc. After realising these it is possible to realise the self. Therefore, the manner in which they are realised and their forms are described below.
The Realisation of Consciousness of Knowledge and Action
Knowledge and action cannot be separated, because both are realised simultaneously. The first effect of Prakriti, constituted of the three Guna-s, is Mahat and an active part of Mahat is Chitta, the mindstuff. lt is the illuminator of objects and at the same time an effect of inert principle as it is also inert. Yet, how does it perform the function of consciousness? This fact has to be realised. Due to the contact of individual self, the Atman, with Chitta, there arises action together with knowledge. Although action and knowledge are different from each other yet through their subtlety they appear indistinguishable. Therefore sharp, deep and subtle vision in meditation is necessary to realise this fact. In the innermost centre of the orb of Chitta exists Atman, the self, like a living spark, radiant and beautiful. Through the reflection of its presence, subtle, gentle and pleasant light emanates, which is extremely quick-acting with invisible speed. This light pervades every particle of the orb of Chitta and, having coloured the entire orb of the Chitta, moves towards its periphery; in the same way as in an electric light circuit electricity pervades the copper wires with invisible speed. A similar process takes place in the orb of the Chitta as if consciousness or the light of knowledge is moving on the vehicle of motion. The gentle light of knowledge or consciousness is more enhanced through the luminosity of the Chitta, and supremely subtle waves of the spreading motion appear in the light of the Chitta as if milky colour has been dissolved in a running stream and the water of the stream further illumined the rays of the sun. But in the state of Sattwa-Predominating Chitta it appears as if moon-light has flooded the stream. The milkiness of the water is the light of consciousness or knowledge, and the fickleness of the Chitta indicates action. The milkiness of water is seen by the eye but the warmth of the water can be experienced by touch. Even in the same way one can have the knowledge of action in the Chitta in this state. lf this state of meditation is observed yet more deeply, it will be clear that consciousness has arisen in Chitta through its contact with the self. This resembles the manner in which fire, having veiled and pervaded a piecc of iron, makes it shine like fire; the iron also gives light and heat to nearby objects like fire. in the same way, the-inert Chitta that is pervaded by knowledge and motion emanating from the self becomes identical with consciousness and reveals the entire process. In this way it is visualised as to how consciousness pervades the Chitta. lf you can not see this in your Chitta, you can see it in the Chitta of another person by casting the divine sight. Thus, you can realise knowledge and action of the self, the pervasion of consciousness in Chitta and the living spark at the centre of the Chitta which is the nature of the soul associated with a part of the Chitta. In the state of Samadhi also it has been visualized that even as a diver has to strain his utmost to find out a pearl thrown without his knowledge into a vast sea, so also one has to exert very much in Samadhi to locate the atom-like Jivatma in the vastly expanded sea-like form of Chttta. To search for and find Atman is as strenuous as finding out a different sort of particle in a heap of innumerable particles. In future, when nature of self comes to the view of the divine eye, one becomes able to visualise Brahman, the Absolute, which is the subtlest of the subtle and which pervades the orb of the Chitta abiding in the proximity of the soul.
Realisation of Various Facts which perform Various Functions due to Mutual Reciprocation
What is the support by which the chitta abides in the heart ? Through the movement of the consciousness of the soul, there spreads simultaneously, in an invisible form, a power of attraction. This is a very subtle element, just as the power of a magnet is invisible, yet when it attracts another object the power is manifest; even so the Chitta, filled with the consciousness of the soul pervaded by the power of attraction, enhances the luminosity of the orb of Ahamkara by the light of the self and at the same time attracts the Ahamkara. Further, the power of the orb of Ahamkara, which is filled with the force of attraction through knowledge and action emanating from the Chitta, illumines the orb of subtle Prana and keeps it attracted. This subtle Prapa is ceaselessly flowing from the womb of the Chitta. This is due to the inner attraction caused by the soul associated with the orb of subtle Prana. There is an orb of subtle Prakriti which through its subtlety has pervaded all the orbs and has sustained them all in its womb. lt is possible that because of its subtlety you may not see it now. Outside the orb of subtle Prakriti is the orb of Brahman which pervades the ether of the heart. This orb interpenetrates all orbs and sustains them in its womb. Thus, fastened by these ties, Chitta, Ahamkara and subtle Prana abide in the heart. Just as the outer shell of an egg or the outer part of a coconut sustains the inner, contents, so, in a similar way, one realises the orb of subtle Prana in association with the Position of the Chitta. In the centre of the Chltia, due to its contact with the individual Soul, there arises a subtle pure flow of knowledge and action. This flow comes outside the orb of ego and assumes the form of the orb of subtle Prana, which is especially luminous and distinct. This is the life force. These realisations are partly shown in illustrations. Often when a person feels 'I am seeing Chitta', this experience arises through the conjoint functioning of intellect and mind. But the true function of seeing is by the divine eye alone.
Several Other Forms of Chitta
Having entered into the orb of the heart, one sees before one's vision a wheel of luminous wires, resembling hair-springs. Associated with this is a hollow place like a shadow. Inside this is a brilliant light, white in colour. When the divine enters this, the light spreads. In the centre of this circle shines a luminous particle like a diamond. On the external margin of the orb of Chitta, vast luminous waves of golden colour are seen. This is the circle of Rajoguna. Having gone across this, just below it, the wheel of Asmita (I-am-ness) reveals with a light smoky colour, which is of Tamoguna. Having gone beyond this, one sees a tranquil ocean of pure white luminous light resembling a crystal. This is the expansive nature of Chitta, the mind-stuff, and at this time there is no wave or agitation in the Chitta. Then one realises the subtlest Jivatma, the individual soul, which is incomparable, in the transparent tranquil lake of the Chitta in its Sattwik state, Jivatma, described as the subtlest of the subtle, is seen.
If at this place you see deeply in the centre of the Chitta, it appears as if you have had a similar realisation before, but this is clear only in the state of Sattwa or purity. This luminous, gentle, diamond-like spark of the soul is enveloped by the apparel of Chitta which is snowy-white and radiantly luminous. Jivitman that sbines like a spark is still seen as not different from Chitta, being wrapped up by a part of the Chitta. In this luminous spark of self there is no motion or action, no agitation or modification and no rays emanating from it. At this time one experiences the essential nature of the self by the instrumentality of the intellect, in the womb of the orb of Chitta through Asmita Vrittl, the function of ego-principle reflecting in the mirror of Chitta with a feeling of Asmi ('I am')
Such statements of Sruti describe this particular state. Atmatattwa or the principle of soul is itself free from modifications and actions, yet it abides in Hiranyamaya Kosha, the golden sheath constituted of the various lights of Chitta, Ahamkara, etc. Its natural power of consciousness, filled with knowledge, gradually endows Chitta and Ahamkara with activity and consciousness and manifeste knowledge and action in the form of subtle Prana, and thus illumining the entire Anandamaya Kosha or BLISS Sheath, keeps the latter attracted towards it. This orb of subtle Prana, through its activity, luminosity and fluidity, colours and fills the Anandamaya Kosha every moment, and further it converts the energy of knowledge and action into life-force which goes out of the BLISS Sheath and is sent to the Vijnanamaya Kosha in the form of a stream of luminous rays. From there these rays infuse life in the aggregate of Manomaya and Vijnanamaya Kosha-s (Mind and Intellect Sheaths) and thus lend more luminosity to the astral body. This divine body, transparent devoid of nerves, resembling a luminous shadow, is also known as Sukshma Sharira, the subtle body. In this body one can see extension of the consciousness of soul. Further, these two forces of knowledge and action in the form of combined rays energise the Pranamaya Kosha (Vital Air Sheath), and having made it active, spread in the physical body (Food Sheath). Thus, the physical body is illumined by these rays. This conscious being, though itself very small, of the size of an atom, yet gives life to the five sheaths and sustains the three bodies. It is as if a stream of water gushes from the centre of a lake and sends its waves to the banks. In this case, life-energy springs from the centre of the orb of Chitta and manifesting in the form of small subtle ripple, each pushing another, it reaches out to the periphery of the orb of Chitta and further spreads up to the physical body as described. The flow of life is seen as if the light of the moon is playing upon the ripples in a lake. Just as the sun has sustained the solar family by its force or influence, so the consciousness of the soul has sustained the five sheaths and the three bodies.
Scriptures have used the term Karmashaya, repository of actions, for Chitta, the mind-stuff, because in the ground of Chitta the seeds of actions are embedded. The formation of Samskara-s, their nature, the manner of their residence, etc. are also the objects of realisation. Please refer to Illustration No. 25.
The Realisation of the Impressions or Samskara-s
Just as when we sow the seeds of grains cereals, vegetables, flowers and fruits in the fields, seeds sprout and in the course of time bring forth flowers and fruit, in turn producing seeds for the continuity of their kind, so also the Chitta is the field where the seeds of Karma-s are sown and their harvest is reaped. The seeds of Karma-s are called Vasana-s or Samskara-s which exist in either of these forms: Prasupta (dormant), Tanu (thinned out or subtle), Vichchhinna (overpowered), or Udar (expanded). Abiding in any of these forms, these seeds grow and fructify. In the state of Samadhi these Samskara-s are seen like those scintillating dust particles floating in the rays of the sun which enter into a dark house through a slit, or they appear like particles moving in a glass of water. In the orb of Chitta are innumerable floating particles which are of different shapes and sizes, colours and forms. It is difficult to distinguish which particle is the seed of which Karma or action. It can be realised only in the state of Samadhi.
The Cosmic Mind-stuff is the Repository of all Samskara-s
In universal and individual Chitta-s, the give and take of Samskara-s take place in two ways, which can be seen in the state of meditation a process which can be compared with the description given above. Just as water rises in the form of vapour every moment from rivers, lakes and seas, and moves constantly towards the vast expansive blue sky, so the Samskara-s arising from every Chitta through the Vritti-s or waves in the form of an Aggregate of luminous sparks move towards the cosmic Chitta every moment. In the state of meditation, the heart in the form of rays and thus come into contact with the orb of Chitta. These luminous rays enter directly into the heart. In the state of meditation it can be seen how the stream of Samskara-s arising from the cosmic mind-stuff causes the awakening of the Samskara-s embedded in the individual mind-stuff. Just as an impetuous gust of wind blows off the ashes from blazing coal and increases the luminosity, so the constant stream of Samskara-s that descend from the cosmic mind-stuff awakens the Samskara-s that are hidden in the ground of Chitta. First, the memory of the fructifying impressions arises in the form of bubbles and then the rays of Samskara-s in the form of sparks to the orb of intellect, abiding in the brain; from there they pass on to the orb of mind. Consequently, the orb of mind directs the Indriya-s (senses), and through the medium of the Vital Air Sheath and by the instrumentality of the gross body these subtle impressions are brought to an expanded state, thus enabling them to fructify. This happens in our day-to-day life. The stream of Samskara-s awakens the impressions embedded in Chitta and at the same time leaves other Samskara-s or seeds of actions in the ground of chitta which are meant to fructify later. These Samskara-s stick to Chitta like leeches. The other Samskara-s slip off in the stream and some other Samskara-s seem to be coming in a similar manner. It is as if a path has been made by force through a field belonging to some one and strangers come and go through that passager In the waking state in the daytime, the stream of Samskara-s has special influence on man, because our Indriya-s, mind and intellect are directed towards objects in the waking state. In this state the active Rajoguna is predominant, and, therefore, even the gentle inner awakening is quickly accepted and, worked upon. At night, in the state of sleep, Chitta, intellect and other instruments, through predominance of Tamas, become inert, dull and blunt, as it were. Therefore, this constant stream of Samskara-s does not have special influence on man at night. In the day, and often at night, the fructifying Samskara-s manifest in dreams and thus, having produced their fruits, die or like a broken, branch of a tree wither away, or they leave seeds for the continuity of similar Samskara-s. These seeds, in the fullness of time, bring forth flowers and fruits as usual.
In every mind there is hidden a mysterious power similar to a television set. This power converts the invisible form of Samskara-s into visible forms. The fructifying Samskara-s are awakened in the form of memory and are received by the feeling of ego. Then, the Samskara-s, arising from the heart, enter into Brahmarandhra in the crown of the head and at the behest of the intellect are converted into visible forms by the mind. We often see the memory of the impressions of our experience of objects manifesting in visible forms in dreams in a manner similar to that of a cinema show. Our minds are endowed with a power like that of a television set which can project the subtle Samskara-s in visible forms. Thus, we have seen the coming and going of Samskara-s in the mind-stuff abiding in the heart.
Samskara-s under the Influence of Guna-s
The fructifying Samskara-s embedded in the ground of Chitta appear like scintillating sand particles by the divine eye. When the Chitta is transparent and clear, the Samskara-s abiding in the Chitta appear to be pure, free from impurities. They look like insects of variegated colours swimming in a tranquil lake, or often they appear as young fishes just hatched from their eggs. Because of the Sattwik stream of Samskara-s there arise the most subtle and refined ripples in Chitta, the lake of the heart. These small ripples are endowed with lightness, mingled with softness, tranquility and the taintless flow of life. Through these ripples, Chitta is overcome by a peaceful flow which is associated with bLISS. As the time of Rajasik flow of Samskara-s these small ripples become swift. These engage a person in acquiring wealth and prosperity. Often they assume the forms of mighty waves at the time of high tides and cause misery, pain and restlessness in the flow of life. When the Tamasik Samskara-s flow, the ripples are of grey colour gross and dull in their movements. Intellect is blunt, and the flow of life becomes muddy through them.
Indifference towards Samskara-s
Just as a traveller seated by the side of a path may remain indifferent towards other wayfarers, so in the state of meditation or in the waking state one should acquire an attitude of indifference towards these Samskara-s, and then they will not break the continuity of Sattwa in the day-to-day flow of our daily life and in the practice of meditation, Samadhi and devotion.
Control of Samskara-s
A Yogi who has mastered Samyama (the practice of concentration, meditation and Samadhi) can, by his will, drive away the unwanted evil Samskara-s into the dark well of Prakriti, whence it is not impossible for them to come back but it is impossible for them to come back again for a long time and where they remain dormant.
The Burnt-up State of Samskara-s
The Samskara-s are unable to sprout by the practice of DharmaMegha, the Samadhi that brings the cloud of virtue, and retroversion of the Samskara-s. These Samskara-s that are unable to sprout are like fried-up grains of gram (a lentil), or like burnt-up seeds. Similarly, with the other objects of creation, although the Samskara-s merge in the causal Guna-s at the time of Pralaya (universal involution), yet they are not utterly destroyed. In the state of Pralaya, other substances become vigorous and are able to build up objects, but the burnt-up Samskara-s do not have the power to bear. These Samskara-s of some previous lives become operative when desire arises for gaining knowledge of soul and of Brahman in future births and thus they result in carrying out of good deeds for obtaining liberation. The Samskara-s of a previous life prior to this are dulled and become suppressed in the cosmic Chitta but they are never destroyed. In the near future births these Samskara-s of dispassion and discrimination continue to have a flow although they may not have occasion to sprout and give fruit, still they continue to be associated with Samskara-s of their own variety and attracted by them from the cosmic Chitta in the succeeding births, creating a thirst for higher ideals whereby the pleasure from sense objects become less active. The Prasupta (sleeping), Tanu (thinned out), Vichchhinna (supressed) and Udar (expanded) Samskara-s return to their place in Prakriti and this state is called their parched up state because we do not believe that any Samskara-s are ever destroyed before their fructification. Therefore, after the completion of the period of release, the Samskara-s that were hoarded in the Chitta before the state of release come to the Chitta and engage the soul in their respective fructifications.
Keep Ananda (bLISS) in the forefront during the state of meditation and try to ascertain the nature of Ananda and how it arises. What is its nature? This term Ananda or bLISS is so dear to the human heart that the moment one hears it there arises a tickling sensation in the heart. In worldly language it is called Sukha or happiness. It is well known that one acquires bLISS by Samadhi. Human society reverences Ananda and it has the greatest curiosity pertaining to the Ananda abiding in Samadhi. Sages call Brahman the illimitable ocean of bLISS. This is an infallible truth but it cannot be said that Jivatman, the individual soul, is devoid of bLISS. If Brahman is an ocean of bLISS, the bLISS is surely present in the individual soul also. A special light has been thrown on bLISS in the Upanisads. There, while discussing bLISS, Brahmananda (BLISS of Brahman) has been declared to be the highest. It is so even on the basis of realisation. Prajnanaghana and Anandaghana mass of consciousness and bLISS- such attributes have been rightly given to the Absolute.
Inquiry of BLISS
O aspirants! The purpose in describing these topics of experience is to enable you to acquire realisation; so that you may know how to experience Ananda or bLISS.
The Difference between Jnana and Ananda (Knowledge and BLISS)
If you analyse these two terms you will find that through the association of Chitta and Jivatman (mind-stuff and individual soul) in the human body, the association of Brahman and Prakriti in the cosmos at the time of creation through the force of divine will, there arise two principles-knowledge and action. Whatever is known through action is called Jnana or wisdom, and while visualising the activity of Jnana, a flow of ripples arises in the calm and quiet Chitta, which causes a modification known as Ananda or bLISS. As long as there is desire for knowledge, bLISS, or for any object, one is not able to attain the state of Sthita-Prajna or steadiness of wisdom, Swatma Rama sporting in the self and Swarupa Avastha (abiding in essential nature). When this desire or craving is convertod into satisfaction after the attainment of self-realisation, through Viveka Khyati (discriminative understanding), one attains the supremely peaceful state of Jivanamukti, liberation in life. This is called 'Mastery over the Guna-s'. The luminous Purusa, which is devoid of the three Guna-s, having been dissociated from the aggregate of the Guna-s, attains liberation.
Thus, we have shown the difference between wisdom and bLISS, and also the harmony of the two.
What is the Nature of Ananda (BLISS) ?
This is also an objective of realisation. As long as Chitta does not assume the form of Vritti-s, through Samskara-s or impressions born of external or internal objects, it remains devoid of Vritti-s. At that time, in the orb of Chitta, there is a very slow, invisible and subtle motion in a natural process. The vision or experience of this slow motion is to be had by the instrumentality of Smriti (memory) and through Ahamkara, the ego-principle. The vision of movement in the Chitta, that has assumed the present formation from Mahat Sattwa, the cosmic mindstuff, is Swarupa Parinama or modification in the Chitta itself. This modification is visualised by Aham Vritti, the function of the egoprinciple. This is the manner of realising the essential nature of the individual soul. BLISS is the consequence of this realisation. In other words, just as a well favoured man is pleased to see the beauty of his face reflected in a mirror and exclaims "Oh, how handsome I am !", so the constant realisation of one's essential consciousness gives rise to bLISS. When one experiences Aham Asmi ('I am'), or only 'Asmi', all other Vritti-s of the Chitta are restrained. Then Smriti Vritti, the function of memory, that the ceaseless stream of the perception of 'I am' flows on. The particular effect that arises out of the ripples of this stream is the cause of bLISS. That is to say, the experience of the continuous flow of essential existence is the nature of bLISS. Thus, by the visualisation of the reflection of the light of the self falling on the mirror of Chitta there arises an awareness of Asmi in the Chitta, the mindstuff. Jivatman, the individual soul, is the experience of Asmi -'I am'. And the instrument that brings about awareness of Asmi is Aham Vritti, the function of the ego-principle. The essence of the foregoing statement is as follows. Chitta, that is illumined by the light of the individual soul, undergoes contraction and expansion every moment, through infusion of consciousness. Because of contraction and expansion on one hand, there is constant emergence of knowledge and action, and, on the other hand, the individual soul experience its existence every moment in the form of Asmi ('I am') caused by the process of contraction and expansion. By the ceaseless vision of the reaction of the light of self reflecting in the mirror of Chitta, there arises an experience of supremely Sattwik nature in the Chitta which is termed Ananda, or bLISS. All the phenomena that take place in the orb of Chitta are seen or experienced through the subtle Vritti of Aham known as Asmita or 'I am'ness. The experiencer and the seer of all this is the immutable consciouness, the individual soul, Jivatman. Therefore, the vision of its effulgent form reflecting in the mirror of Chitta is known as bLISS. Following this is the state of peace.
Shanti (Peace)
When the individual soul becomes indifferent even towards this Asmi Vritti, the thought wave of 'I am', then it goes on renouncing even this Vritti. Consequently, reaching the state of complete cessation, it experiences an indeseribable condition not previously experienced. At this stage there is neither an experience of light nor of any knowledge, even the very awareneess of existence is not there. This is the prior state of Swarupa Sthiti or establishment in essential nature. After this, the state of Swarupa Sthiti itself manifeste.
Varieties of BLISS
BLISS is of different types. When we visualise having entered into the heart, we see the Sattwik flow in the Chitta which is termed Nirodha (the control of Chitta). As long as this flow continues, there is supreme peace. Whenever Rajoguna manifeste, through the natural modifications that are going on, and when even a trace of it mixes with Sattwa, the individual soul consequently slips from the level of this peace and recommences the experiences of Asmi ('I am'). With this, bLISS also becomes a little dulled. At that time the orb of Chitta, which is luminously white, becomes coloured by the glow of Rajoguna. Consequently, this experience of bLISS flowing through the orbs of Ahdmkara, etc. and becoming torpid through the conditions thereof, passes through the orb of intellect and by the instrumentality of the mind, enters into Pranamaya Kosha, the Vital Air Sheath. Then, this Sattwik bLISS, having entered into the subtle body from the causal body, and having been affected by Rajoguna, creates agitation. Pranamaya Kosha, thus agitated, causes excitement in the sensory nerves pervading the physical body consequently, one experiences horripilation (hair standing on end). The experience of rajasik bLISS manifeste its gross function in the gross body, because the gross body is the sustainer of the astral or subtle body. The gross body is also the basis for acquiring gross enjoyment for the soul. Therefore, all the fructification of the Karma-s, hunger, thirst, experience of heat and cold, excretion, urination, happiness, sorrow, lust, anger, greed, delusion, anxiety, etc., arising through them, are experienced in the orb of intellect that abides in the subtle body. The Ananda or bLISS, that seeps from the Anandamaya Kosha (BLISS Sheath), gradually descends into the Vital Air Sheath which is kajas-predominating. Then, being coloured by the Rajasik functions of the Prana-s, there arises a form of Agitation in the vital airs. The agitation of Prana-s in the form of the excitement of lust is a clear proof in the influence of Rajoguna. The Prana-s or vital airs, thus agitated by the fire of lust, awaken desire for sex indulgence in the mind and the intellect. After performing the sex act, there arises a feeling of peace, as it were. It is merely a shadow of peace, because the thirst of the vital airs is not quenched and the mind is directed to the same object still.
In the same way, the desires relating to hunger, thirst, heat, cold, etc. seep through from the BLISS Sheath to the Vital Air Sheath and are finally activated in the gross body. When the senses do not have the power of enjoying objects, the thirst in the form of restlessness cotinues in the vital airs and does not allow the Prana-s to be at rest. Thus, the continuity of desire for happiness through sense-enjoyments is the nature of Rajasik bLISS, which appears in the form of agitation of the Prana-s.
This restlessness of the Prana-s can be removed by the discriminative power of the intellect. The thirst of the Prana-s can be compared with an itching skin. The more you scratch the more the itching grows. Just as application of camphor or ointment is pleasing, in the same way Viveka and Pratipaksha-Bhavanam that is, habituating the mind to positive contrary thoughts, is a method of removing the irritation of the Prana-s. See Patanjal 2-34:
The sense pleasure that remains in the realm of Vichara or thought is Rajasik bLISS, and that which arises through contact of physical bodies is Tamasik pleasure. It cannot properly be termed 'bLISS'. Most creatures are slaves to this pleasure born of lust, which is of the lowest type. The great sage Manu, having investigated the depths of the problem of lustful desires, described for human society the eight variations of this lust. The sense pleasure arising out of six-indulgence may often appear to be quietened, but it does not easily die completely. The soots of this pleasure, like the roots of the experience of other objects, go on entering deeper into the soil of Chitta in the form of Vasana-s or subtle desires and remain hidden in the form of Smriti (memory). From time to time they manifest and fructity. So one gets a kind of happiness through sex-indulgence, food, drink, fragrant smelling materials and other sensations. Another variety of bLISS arises through good actions, acquisition of wisdom, contemplation on the nature of the individual soul and Supreme Soul. Thus, bLISS is of various types.
In Taittiriya Upanisad (Brahma Valli, 8th Sec,) the following classes of bLISS have been described: the bLISS of man, bLISS of Gandharva, bLISS of divine Gandharva (celestial musician), bLISS of Pitara-s (spirits), bLISS of illuminated Yogis who experience joy from their very birth, bLISS of Karma Deva-s, bLISS of Deva-s or gods, bLISS of Indra, bLISS of Brihaspati, bLISS of Prajapati, and the highest and the last is the bLISS of Brahman or liberation. Thus eleven types of bLISS have been mentioned. In Taittiriya Upanisad (Brahma Valli, Sec. 9), describing the BLISS of Brahman, it is stated:
The knower of Brahman is not touched by the anxiety 'I have not done this rightly' or 'I have done a sinful work'. One who can examine both types of attitudes acquires spiritual strength and is able to understand the secrets of the Upanisads.
The purest form of bLISS pertaining to soul, having descended into Chitta, which is the best part of Prakriti, mixes with Sattwa Guna, and though it remains Sattwik it does not have that beauty, sweetness and glory of its original form. The bLISS shines clear in the internal organs of the Deva-s or super-men because their internal Organs are Sattwapredominating. Human Chitta, however pure it may be is ever met with Rajas. Through Rajas, bLISS becomes Rajasik; because of the influence of Rajo-guna, desire for enjoyment, prosperity, etc. is associated with bLISS. In the internal organs of the lowest type of human beings, in animals, birds, insects and flies, bLISS is present in the form of Vasana-s for bringing about tructifications of Tamasik Karma-s like procreation.
Thus, one should realise the principle of bLISS. Mere study or listening to descriptions of bLISS cannot satisfy the Sattwik mode of Antahkarana, the inner organ. Therefore,- one should engage in the practice of austerity, and study with patienre, perseverence and perfect faith.
Realisation of the Subtle and Causal Bodies apart from the Physical Body
When a Yogi enters into Brahmarandhra through meditation, there arises an ordinary type of light; then there appears a luminous shadow of the human body of the same size; it appears seated in meditation, just before one's gaze. This is Sukshma Sharira, the astral body. It is divinely luminous. In this subtle body, rapt in meditation, there is the luminosity of mercury, as it were. Now, there is no awareness of the physical body. After this an effulgent reflection of a god-like figure in a meditative pose appears in front. Inside this luminous body, in an ovalshaped small orb, white as snow, there are three orbs, resembling butter, white-tinged with blue, luminous and of the colour of light clouds. This is the BLISS Sheath or the Causal Body; the three orbs are of Chitta, Ahamkara and subtle Prana-s in different proportions. These are seen by the Yogi in meditation; it is pleasing, attractive, gentle and divinely luminous. Then one sees in the figure a big oval-shaped light of Chitta like a duck's egg. It is as luminous as mercury light and very pleasing to the eyes. In the centre of this is a particle that shines like a diamond. As the rays of the sun falling upon a diamond make it luminous, so this particle shines in the centre of the egg. This particle is devoid of motion, movement, action of rays. The inner portion of the entire egg is pervaded by subtle motion, but this does not have any effect on this particle. The particle that shines like a diamond at the centre of it is the individual soul with the Chitta. This soul maintains the activity of the causal body, the subtle body and the gross body by its divine luminous energy. The soul is immovable, actionless and fixed, and is sustained by the causal body in its womb. This causal body is subject to contraction and expansion. At times, it appears to be the size of the physical body. At times, it is very small as if a reflection in the pupil of the eye, or it may appear large and luminous. When the Samskara-s start to arise, one begins to wonder where his astral body is in which Brahmarandhra is located. Then one sees a shower of very subtle rays, finer than hair, which fall on the causal body or Chitta in a continuous stream. Inside the skull the orbs of mind and intellect are seen as a Ratti or pearl and they are endowed with ordinary luminiosity. This is known as the subtle body. In this way a Yogi realises his subtle and causal bodies, which are in divine form. These two bodies contain the Samskara-s of virtue and vice in association with the soul.
Another way to visualise the Astral Body
A Yogi often visualises his astral body in the following manner. After the absence of all Sankalpa-s and Vikalpa-s (thoughts and imaginations), when a Yogi enters into deep Samadhi, there arises a medium type of light which then spreads. The Saldhaka feels that he is seated in that light in meditation. After some time, a stream of light flows from the right side as if emanating from a torch, milky white, resembling moonlight. In that light the Sadhaka feels : "I am seated in meditation at a short distance, above the navel in the heart. Around this figure there is an orb of effulgent subtle light." Then he feels that the physical body is of a smoky colour and inside it the subtle luminous body is seen, seated in meditation. After a few moments, by the sharp vision of meditation, he sees that in the small body is a form of the size of a rupee coin; the two bodies which are in proximity appear to be endowed luminosity. The small luminous oval mass is seen in the heart region of the transparent luminous body. In a moment one feels : "I am seated in that small body. Seated in this small body I have become luminous through the mass of light which is present in the heart region of the small body." Then this small body gradually disappears, but the other two bodies remain in the same positions as previously. Then the small body disappears and the Yogi feels "I am seated in the light of this effulgence." Then no figure at all is seen other than the mass of effulgence. It is as if the entire surrounding area is illumined by this mass of light. As far as the vision of meditation extends, one sees, the light alone. In this state a Yogi has no awareness of time, space, direction, etc. In the subtlest that of meditation, he does not experience anything other than this vision. A Yogi, as mentioned before, moves from the physical body to the subtle body, and from the subtle body to the causal body and sees the luminous tranquil soul inside the (Chitta and in association with the Chitta. Beyond this vision of self, there is the state of Nirvikalpa or Swarupa Sthiti (establishment in essential nature). There one experiences nothing more than the divine light and bLISS, because at that time there is absence of the function of memory, the means and instruments of Jnana (knowledge) and Jnana itself. Then the soul is established in its own self. Afterwards, in the state of outgoingness, on the termination of Samadhi, there is no memory of the last indescribable state of Swarupa Sthiti because all instruments were absent in that state.
Individual Bondage
While transcending the four sheaths, a Yogi in a short time sees himself in an oval-shaped luminous mass which appears to be one inch thick, and two inches long. Then he develops this knowledge : "In front of me, as far as my vision extends in the ether, I see a light emanating from the luminous mass, and this light has bound me in its range. How is it that I cannot extend freely further, according to my own will ?" That which binds the Yogi is the chain or circumference of the individual Ahamkara. From this oval mass supremely subtle sparks go on emanating. When these sparks emanate through contraction and expansion, one's experiences are unique. Sometimes the awareness of the process of contraction and expansion is, experienced within one's own body. While visualising the process, the luminosity of this light is seen like that of moonlight reflecting in a mirror or like that of a mercury tube. It is white and gentle. There is no true comparision in this world with that imcomparable gentle light; all these internal, unemergent, luminous lights are essentially unlike the lights of the world. At the centre of the luminous mass is a particle like a luminous diamond, the subtlest divine principle which appears immovable and actionless. Around this divine particle, there is a ceaseless slow motion which is very subtle but beautiful and waveless. It is similar to the sight one sees in a mirage at noon. In this region of motion, there is a subtle and shadowy network that envelops the divine particle, and as it swings with slow motion, this divine vision is extremely pleasing, tranquil and bLISSful. With the vision of this slow motion the feeling is awakened that the luminous oval mass in Chitta Sattwa, the mind-stuff, and the cause of motion in the orb of Chitta is the subtlest of the subtle, the individual soul which is steady, actionless and in association with mind-stuff. And the shadowy subtle network, shining with the light of the orb of Chitta, belongs to Asmita, the ego-principle, which functions as Aham Asmi ("I am"). lt maintains awareness of one's existence. This is the vision of 'I am' -ness.
Finding Passage in the Sheaths and the Bodies
When a Yogi, in the state of meditation, enters into Muladhara Chakra (the pelvic plexus) or when he enters into the brain through the middle of the eyebrows, there arises a divine light and with this light one sees the nerves and blood-vessels in the physical body. One realises the seven Dhatu-s of the elements of the body and also different parts of the physical body, such as throat, heart, navel, etc. Having fully visualised the physical body, one enters into Pranamaya Kosha, the Vital Air Sheath. In this state, the awareness of the physical body is lost, and one finds one's body illumined and very light. One feels this Pranamaya Kosha as different from the physical body. It keeps the physical body in its womb and activates it. Then one experiences the different limbs of the Pranamaya Kosha, such as Apana Samana, and the other vital airs. This is the passage of moving from Annamaya Kosha (Food Sheath) to Pranamaya Kosha (Vital Air Sheath). Then one moves out of the Pranamaya Kosha and enters into Manomaya Kosha and Vijnanamaya Kosha (Mind and Knowledge Sheaths). The main centre of this is Brahmarandhra which has enveloped the physical and Vital Air Sheaths with its luminous rays. This subtle body forms a luminous veil enveloping the physical body and is, like a vapour, as it were, constituted of the gentle rays of the moon. This subtle body, constituted of seventeen elements, appearing like a network of luminous rays, veils Anandamaya Kosha, the causal body. Having realised all the functions and activilies of the astral or subtle body, a Yogi enters into Anandamaya Kosha. The main centre of this causal body is the region of the heart. Inside the heart, the mass of light is in the form of a big egg. A stream of light emanates from this egg and moves towards Brahmaradhra in the crown of head. The astral body and the causal body and directly related to the stream of light. Through this stream the Samskara-s move to and fro, from the heart to the Brahmarandhra. Through these rays, by the sharp vision of meditation, a Yogi reaches the region of the heart, starting from Brahmarandhra. This is the descending path from the top downwards.
Another path is through the Susumna in the spinal column, by which one can move to and fro.
The third path descends through the vertebrae of the spinal column.
Fourth: when a sadhaka acquires mastery over all the five sheaths, he can go directly from one sheath to any other sheath through keen meditative vision and when he wishes to come back from that sheath after Vyutthana (arising from Samadhi) the sequence is as under: Reaching the heart, he is in his essential nature by the above mentioned course through Samadhi. After this, with the lapse of the period for which he had decided to remain in Samadhi, he begins to awaken after exactly the same period of minutes, hours, days or months. In the first place Smriti (memory) is awakened and creates disturbance in the samskara-s which coming in contact with ego become active and the sadhaka experiences the feeling of 'I-am'-ness and the subtle Prana also becomes active to throw consciousness to the outer world. The gross vital air also begins to be active and starts the function of blood-circulation. Before this the condition of the Yogi is such that he cannot utter words; although he wants to speak, as his teeth are jammed; he cannot move bis hands and feet as they too have become as if fastened. lt takes several minutes or even hours before these organs are able to perform their functions of speaking and movement. The Yogi does not have the understanding of words spoken near-about him. His eyes too have the condition of being - closed forcibly. In other words, the entire body becomes inert and actionless. If any other sadhaka is near at hand and begins to rub or massage the affected parts, then the blood-circulation, consciousness and the activity of prana and other organs begin to start sooner, enabling the Yogi to rise up from the asana (posture). When the causal body resumes its functions the ego begins to throw up the impressions in the Vijnanamaya Kosha (Intellect Sheath), and the mind becoming reflected by these samskara-s becomes active. It is at this time that the Yogi awakens to the idea of the time he spent in the Samidhi and the mind actuates the subtle senses which in turn make the gross organs active. On the other hand, the subtle vital air makes the gross prana specially active and consequently the working of the physical organs begins as it was when the samadhi was entered into. It must be clearly understood that this process of emerging from Samadhi applies only when a Yogi has been in Samadhi for a long period.
The process to come out (in Vyutthan) is also the same as in the four ways mentioned above. A stream of light arising from the front part of the causal body moves towards the orb of the cosmic mindstuff. Through this stream the Samskara-s move to and fro from the individual mind-stuff to the cosmic mind-stuff. (Please refer to Illustration No. 26). A stream of rays pertaining to the life force arises from the BLISS Sheath and goes to the astral body and from there to the physical body. The knots, constituted of Samskara-s existing in the bLISS sheath, engage a man in enjoyments. These knots are the cause of bondage from beginningless time. Life flows from this centre and sustains and nourishes all the sheaths. In the region of the heart there is a great mass of light which constitutes a cage for the individual soul. Fastened by delusion and attachment the soul goes on revolving in the whirling wheel of birth and death. It tries very hard to get out of this wheel but cannot easily attain release. When a Yogi breaks this golden cage by knowledge and supreme dispassion, he attains liberation. These sheaths and the bodies are the cause of bondage for the soul. When the soul is detached from the physical body at the time of death, it passes out either through the anus, genitals, mouth, eyes, or the skull, according to the influence of virtue and vice. lt comes again into the world through the contact of mother and father, having entered into Raj and Virya (ovum and semen). lt develops there and leaves the womb through the female organ. When the soul enters into liberation it passes through the meritorious worlds by Deva Yana, the path of gods, and goes to Brahma Loka, the world of Brahman.
Realisation of Viveka Khyati or Discriminative Understanding
When Chitta Sattwa, the mind-stuff, belonging to Anandamaya Kosha, becomes steady, crystal-clear and transparent, resembling a clear, tranquil lake, as a result of predominance of Sattwa, then the onepointedness arising through Nirvichara Samadhi checks Rajas to such an extent that Ahamkara, the ego-principle, is unable to show even a onepointed Vritti. Then, in the gentle light of Sattwa, there shines Viveka Jnana or discriminative knowledge which shows the difference between Chitta and Atman. Atman, which is the subtlest of the subtle, in the form of a particle, develops through the instrumentality of Aham Vritti function of the ego-principle, in the following experience : "I am the embodiment of consciousness. In front lies the Chitta or mind-stuff which I thought to be my essential nature. Endowed with energy emanating from my own essence, the Chitta, through association with Asmita, is sustaining the functions of the subtle and physical bodies." But even this is not the pure vision of self, because whatever is shown by Aham Vritti in the Chitta is a reflection only. Just as the visible sun in a lake is a mere reflection and not the real sun, even so the vision of self in Chitta is only a reflection of it, and not the soul itself. Even Viveka Khyati, discriminative understanding, is a mode of Chitta only. A trace of Rajoguna is mixed with it, hence arises the function of the ego-principle. Having gradually passed through Savikalpa, Savichara, Nirvitarka, Ananda and Asmita Samadhi-s, one attains the perfection of Nirvichara and the Viveka Khyati manifeste.
[Note: Savikalpa-superconsciousness pertaining to gross object; Savichara-superconsciousness pertaining to subtle object with consciousness of time and space: Nirvitarka-superconsciousness pertaining to gross object, devoid of time and space; Ananda-superconsciousness pertaining to ego-principle; Asmita-superconsciousness pertaining to Chitta or the source of ego-principle; Nirvichara-superconsciousness pertaining to restraint of all thoughts.]
According to the gloss of Shri Vyasa on Patanjal Yoga-Sutra 1-2:
By Ritambhara Prajna, the truth-bearing vision, when Chitta Sattwa, the mind-stuff, is freed even from a trace of the impurity of Rajas, then Chitta, which is established in its essential nature, which is waveless and steady, shows the difference between Chitta and Purusa and attains fitness for Dharma-Megha-Samadhi (superconsciousness that brings the cloud of virtues). This Param Prasamkhyana (the highest wisdom) is the perfect state of Viveka Kyati, discriminative knowledge. In this state of highest wisdom, even while engaged in the activities of the world, one sees the Chitta separate from the self. When this Chitta Sattwa is freed from all the Vritti-s associatod with Bajas and -Tamas, it attains the capacity of showing any object presented to it by being completely coloured by the object. Just as a clear mirror reflects any object that is put before it, so Chitta Sattwa, that is made clear through cessation of all types of Vritti-s, reflects objects pertaining to Grihita (cogniser of ego-principle), Grahana (instruments or the Indriya-s), and Grahya (subtle and gross objects). Such a mind-stuff, thus purified, is able to bring about discriminative understanding between Prakriti and Purusa (nature and soul).
The major portion of the BLISS Sheath is revealed through Savichara, Ananda and Asmita Samadhi-s. In Ananda Samadhi, through the constant awakening of the Vritti of Aham Asmi ("I am") there arises joy, as a result of which the Samadhi is termed Ananda or joyous Samadhi. At this stage, Ahamkara, the ego-principle, is realised. Ahamkara is the evolute of Prakriti. Sattwa predominates in it, and Sattwa is the sustainer of bLISS or joy. Therefore, in Ananda Samadhi the experience arising out of Aham Vritti is known as bLISS. In Asmita Samadhi the realisation of Asmita is not similar to that of Ahamkara, because Chitta Sattwa, the mind-stuff, reflected by or illumined by Purusa (the soul) is known as Asmita. Therefore, in this state, Asmita or "I am" is realised devoid of ego-principle. Rajas is present only to the extent that it reveals merely the experience of Asmita. Tamas is present sufficiently to check the process of the experience of Asmi. Further than this, in that superemely Sattwik state when even this Vritti that reveals Asmi ("I am") is quietened, as we have previously described, due to intensification of Nirvichara or absence of thought there arises Ritambhara Prajna or truth bearing vision. With the help of this vision there arises Viveka Jnana or discriminative knowledge. In Chitta, which is constituted of the three Guna-s but is Sattwa-predominating, this discriminative knowledge shows the difference between soul and Chitta. By this, Asmita Klesha (affliction due to the ego) is removed. By the fire of this discriminative knowledge Avidya (ignorance) is burnt up with its effects, and the Tamas of the Chitta, in which ignorance was present, now becomes an aid in sustaining the supremely Sattwik Viveka Khyati. Then, after the cessation of even this Asmi Vritti, there arises absolute, supremely peaceful dispassion. The controlling modifications of the Asmi Vritti are intensified through Para Vairagya (supreme dispassion) and thereby in the state of cessation (Nirodha) which arises out of Dharma Megha (the cloud of virtue), the soul attains Swarupa Sthiti, establishment in its own essential nature.
Viparyaya (Wrong Knowledge) and Vikalpa (Imagination)
Vritti-s exist even in Samadhi-s. When Viveka Khyati, or discriminative understanding arises in Anandamaya Kosha, the BLISS Sheath abiding in the heart, it means that the Sadhaka has seen the evolute of Prakriti, Mahat Tattwa or Asmita as separate from the soul. In other words, he has realised that Asmita and Mahat Tattwa are inert principles. Therefore, now there should not be any type of misconception, imagination or deluded knowledge while seeing the function of Anandamaya Kosha and while perfectly understanding them. The entire functions of Anandamaya Kosha must be understood as they actually are. In the state of Samadhi this should be clearly experienced as to what type of modification out of Dharma, Lakshana and Avastha Parinama-s is taking place in the orb of Chitta. The question arises: "Where am I established now- in Chitta or Asmita or beyond this, in the state of onepointedness or in the state of cessation". The Sadhaka must have knowledge of the essential nature of these modifications. Further, he must realise the manner in which the subtle Prakriti is present in the causal body and how it is pervading the Chitta Asmita and other principles. He must realise whether this Prakriti undergoes total modification in Chitta etc-, or has some similarity to Chitta, because this knowledge is grosser than the knowledge of the self. Further than this, if the Sadhaka realises the subtlest forms of the Supreme Divinity and Prakriti pervading the five sheaths and the three bodies (causal, subtle and gross) in a human being, then after the realisation of the subtle Prakriti and Ishwara (God in His own being) he becomes able to realise the subtle Prakriti and then great Brahman by easily entering into the cosmos. As long as the Sadhaka is unable to differentiate Chitta from Atmanand on the basis of the realisation arising in the states of ananda and Asmita takes the soul qualified by the mind-stuff to be the atman, i.e., if in the state of Ananda Samadhi itself, he mistakenly considers this an experience of Aham Brahma Asmi, he continues to be subject to Vikalpa or imagination- wrong knowledge.
Vision of Self or Vision Illusion
Not only an ordinary ignorant Sadhaka but even one who has practised for a long time, if he takes any light arising in the body to be the light of the soul or the vision of the self, remains away from disctiminative understanding. Therefore, one should test one's knowledge by the standard of Ptajha aloka or intuitional light, and one should free this knowledge from misconceptions, imagination and doubts.
The Method of Removing Illusions
Our innumerable doubts and illusions can be removed only by realising the truth of the object through the divine eye or intuitional light. This intellect, due to the impurity of Rajas and Tamas, remains devoid of the light of Sattwa. It is by the light of Sattwa that one attains the knowledge of objects that are hidden, subtle or beyond the reach of the senses. lt is the realisation arising in the state of Samadhi that solves doubts pertaining to creation, maintenance, dissolution, the four-fold internal organ, objects of the world, the individual soul and Brahman, the Absolute. We may acquire satisfaction for a short while by merely hearing the scriptural solutions to these problems through our faith, but we can only have perfect realisation of wisdom through Samadhi. In this world, realision of wisdom first took place in the supremely pure internal organs of the Rishi-s by the grace of God; later on this wisdom, called Agama, which was obtained without any effort through grace alone, was given other names such as Shrauta and Apta. Human society, on the basis of this wisdom, has discovered various other kinds of knowledge.
Illusionless State
By the perfection of Nirvichdra Samadhi one acquires Adhyatma Prasada, the luminosity of soul which is also known as Ritambhara Prajna, truth-bearing vision. While describing the speciality of this vision, Shri Vyasa states:
This wisdom is distinct from that born of General knowledge arising from testimony, through scriptures or inference, because both types of knowledge (inference and testimony) only give general information about supersensual objects such as the five Tanmatra-s, mind, intellect, Chitta, Ahamkara, Mahat Tattwa, etc., and objects that are subtle, hidden and far off. But Ritambhara Prajna, arising in the state of Samadhi, gives direct knowledge of these objects. This supreme direct knowledge is considered to be free from delusion.
The Sequence of Swarupa-Sthiti (Essential Nature)
Thus, this is the sequence until Swarupa-Sthiti is reached. First, by the practice of Nirvichara, Ritambhara, truth-bearing vision arises. Next arises Viveka Khyati, the discriminative understanding. Then one finds even the Sattwik Vritti of Viveka Khyati to be an obstacle in attaining Swarupa-Sthiti or establishment in essential nature.
In other words, when a Yogi develops distaste towards even the continuous flow of discriminative understanding, then there is showered a peaceful divine light in the form of Para Vairagya or supreme dispassion. The state of Para Vairagya is the state of Dharmamegha, the cloud of virtue. By this, even Viveka Khyati is gradually checked. In this state of cessation, the Samskara-s of Para Vairagya alone remain in the Chitta. They are the controllers of all Vritti-s. This very state is described in Yoga Sutra-s as
Because when all the remaining Samskara-s are converted into the state of burnt-up seeds and thus disappear, then the conscious soul attains establishment in its essential nature. According to the Sutra
All these stages are acquired by supreme self-effort and the grace of God. That is why the knowers of Brahman and the realised sages have not given definite words pertaining to knowledge and wisdom. The state of Dharma-Megha-Samadhi, the cloud of virtue free from Samskara-s, is an absolutely delusionless state. This is the of Sthita-Parjna or steady vision. In this very state, Dharma is realised in the form of divine grace.
Bhoga or Enjoyment
This term is used in everyday language, but the philosophical meaning is totally different from common usage.
Meaning: The form which is in experience of desirable and undesirable object is known as Bhoga. This Bhoga culminates in Chitti or Purusa
This Yoga Sutra conveys the same meaning as that of Samkhya. Though the nature of Bhoga is experience of objects, it does not culminate in the intellect alone, because intellect is inert and devoid of the power of enjoyment. Though Purusa is not the actor, yet being conscious it is endowed with the power of enjoyment. At this point it should be remembered that Purusa in conjunction with Chitta, that is reflected by the function of intellect pertaining to an object, is the support of enjoyment. Pure Purusa is not the support. lf you ask how this can be accepted as a fact, we give the following explanation:
Just as food that is produced by the subjects is enjoyed by the king, who is the lord of his subjects in the same way enjoyment pertaining to the functions of the intellect is superimposed on the conscious Purusa. Just as an army and its commander are responsible for victory or defeat, but the king is said to be victorious or defeated, so the case in this context is similar. Here, Bhoga is a term for the modifications of the Guna-s in Chitta, Ahamkara, etc. In fact, Chitta, Sattwa itself is called Bhoga because without it no object of the world can produce experience or enjoyment.
Apavarga or Release
The absence of all the instruments of Bhoga and the establishment of the soul in its essential nature is known as Apavarga or Moksharelease.
A Sadhaka, entering into the state of Swarupa or essential nature who has plunged into the Chitta that is supremely Sattwik, immovable and waveless, is not able to attend to the condition of the Chitta because of the absolute cessation all Samkalpa-s and Vikalpa-s (thoughts and imaginations), but it often happens that when he returns from the peaceful state of Swarupa to the outgoing state, that Chitta Sattwa is first of all seen like a field of clear moonlight which has neither size nor form. Because Chitta is in the state, beyond the Samskara-s as well as it is beyond the orb of Asmita. Here, there is absence of Samskara-s, as it were, and there is proximity of the soul. The moment one rises from this supremely peaceful state of the Chitta, one sees a glimpse of light. This is described as
In this level one sees an enchanting realm of pure light like moonlight. At this stage, a Sadhaka develops a little of his individual consciousness and experiences Asmi ("I am"). If the flow of Sattwa is peaceful, he again enters into that immovable level of Chitta and into that unknown state. If he does not do so, he experiences in a few minutes Aham Asmi (I am) in the level of the ego-principle; together with the previously mentioned circle of light he sees a circle of shining blue surrounding it. This is the external orb of Chitta. Here, through the presence of the function of ego-principle, one sees the contraction and expansion of Chitta. If the Sadhaka is keenly attentive he sees the waves of the ego-principle arising with the contraction and expansion of Chitta. Then his experience is as if someone is swinging. The individual soul experiences the joy of swinging due to waves of perception of Aham Asmi pertaining to the ego-principle. This is the state of ananda or joy. At times, in a particularly Sattwik and peaceful state, one's experience is as if clear sparkling water is flowing from a fountain and moving onwards with gentle and merry ripples playing on it. The very vision of it fills the heart with joy. Around this place one sees clouds hovering. They are a little thicker than vapour, devoid of water and are light, like white clouds but shining as if from the rays of the sun; they appear very beautiful in their shadowy forms. The orb of subtle Prana shines in this form also. Here, Ahamkara is mixed in the form of shadows.
The Vision of Hiranyamaya Kosha (Golden Sheath)
Often the entire foregoing vision comes in front, at times the vision is up to the orb of ego alone, at others the vision is of the subtle Prana alone, or again it may be of the orb of Chitta alone which has come to a perfect and outgoing state. Having gone beyond Vijnanamaya Kosha (Intellect Sheath), Manomaya Kosha (Mind Sheath), Pranamaya Kosha (Vital Air Sheath) and Annamaya Kosha (Food Sheath), one enters into the internal divine state of Anandamaya Kosha which belongs to Chitta. Then the state of Chitta, being freed from veils, appears supremely extensive. In the state meditation this Chitta appears as a Puskarni river or a deep well. These states are Swayam-Vedya or subjects to one's own realision. Now, the ether of the heart appears as vast as the sky, because all the gross veils are absent now.
The Experience of 'I am'-ness
Often one realises 'l am'-ness in the following way: When a Sadhaka is adept at entering into and coming out of the heart, he enters into all the orbs such as the subtle Prana-s, etc. even in the way that the lord of a house enters various rooms, each room with a spring door. As he enters he goes on opening the doors while doors close behind him automatically. Or just as a swimmer fearlessly descends the steps in a swimming-pool and ultimately reaches the bottom. In this case, it is Asmita that is the bottom, as it were, and there one experiences Asmi as if enjoying the coolness of the water, remaining seated there for a while according to one's own sweet will, then coming to the surface of the water either by ascending the steps or by directly swimming. Having entered into the heart one can clearly see how the life-giving rays of knowledge and action which arise from the heart in the form of shining vapour (according to the statement: Prasiddhamurdhwajvalanam Havirbhujah- as a natural course, are picked up by the rays that flow towards the heart from the door of Brahmarandhra in the form of a torch-light. These rays are being constantly attracted by the rays of the Brahmarandhra. Further, the life-flow spreads in the physical body through the subtle body. As this point, it should be remembered that often a reddish colour reflects in the subtle Prana. It is due to the association of red blood which is projected in it. Otherwise, Sukshma Prana is rose-coloured as described before.
The Vigorous Search of the Spiritual World
By faith and practice of austerity, with complete surrender to God, with the Grace of God, the knots of the heart are broken open. With the help of a teacher a Sadhaka acquires that vision by which he can hold even an atom before his gaze as long as he likes, and can have perfect vision of it. Or he may acquire in a single instant the knowledge of any situation. Then, by repeated practice of this he becomes able to see the conscious principle or the soul which is the subtlest of the subtle in the form of light, and which is unique. This soul is the limit of smallness ; although it is luminous it is devoid of limbs, free from modifications, full of knowledge and consciousness, it is homogeneous and self-effulgent. It can be compared only to itself, abiding in the ocean of light, that is, in the Chitta Sattwa where light alone surges. One has to find this soul even as a person tries to find a pearl in the vast bottomless ocean. This search is the most difficult in the spiritual world. According to Kathopanisad:
"Few heroes alone are able to see the innermost self." This is the most difficult spiritual Sadhana. Therefore, an aspirant should persevere hard. With patience and heroism, endowed with faith, awaiting the Grace of God and by the force of dispassion he is sure to attain success. There is the difficulty that this seer Purusa of Soul is the only possessor of energy (Shaktiman). And according to Yoga Sutras 2-20 :
This Purusa is untouched by all Attributes, but yet:
It is the seer of the reflection arising in the mirror of Chitta and the impressions of senses that are coloured by the objects. Pure atman or soul is not tainted by objects. Chitta and Intellect alone are coloured or tainted. Jivatman, the individual soul, is the seer of the coloured Chitta. The attributes of seeing or knowing belong to the intellect. But before the attainment of discriminative understanding, these attributes of seeing, hearing, etc. are, through ignorance, superimposed on Atman. Atman, being the seer of intellect and Chitta, cannot be identified with Chitta and intellect. Therefore, Atman is distinct from intellect. This seer Purusa is opposed to the nature of Chitta and intellect which are changing, while the Purusa is unchanging. Jivatman is the consciousness of the Chitta and it knows whatever is going on in Chitta at any time. It is through this difference that Purusa is the seer of the Chitta. Shri Vyasa states:
In other words, Atman or the Soul is neither similar to intellect nor is extremely dissimilar, because Atman, devoid of all changes, is the illuminator of the function of the intellect. In other words, the intellect is endowed with the power of being coloured by objects; due to the prompting of Chitta and through this power the intellect, being coloured by objects, enables the soul to acquire knowledge of sense-objects. The same meaning is conveyed in:
Abhaya Dham or Fearless Abode
As a Yogi progresses in Nirvichara Samadhi, purity grows more and more in the Antahkarana. He acquires closer proximity to the soul. In this state, in the heart, which is the temple of the soul, he feels the presence of divine light like moonlight -auspicious, cool, pleasant and peaceful. Here he realises the embodiment of the life-giver because in fact here lies the internal man, the individual soul. This luminous state reveals the past and future also. In the ether of the heart, which is filled with light, the intuitional intellect, having seen the reflection of the indicators of past and future, receives messages as if through a telephone or television receiver. This is because it is clear that in the state of Sattwa the ether of the heart is united with the ether of the universe. Now, he realises the orb of Prakriti which is the Mother-Goddess of the whole world. Outside the orb of subtle Prana this Prakriti assumes the orb of golden luminous colour, as if the Mother of the world has laid her nectar-son on the cradle of Chitta, and the individual soul is resting there fearlessly. This is an indescribable state, beyond the pairs of opposites. But it is prior to Turiya Avastha, the transcendental state. In this state, the nectar-son realises his Divine Father who has pervaded the heart internally and externally. This is the highest limit of individual knowledge.
A Yogi who has acquired mastery over the elements can see these forms whenever he likes by the power of the light of intuition. The third section of Yoga Darshan confirms this view; consequently, a Yogi is established in divine nature, and this is described thus:
"That is that effulgent sun beyond darkness." Until now, Prakriti was the cause of bondage for the Jiva in the form of her effect. But now the same Prakriti takes the Yogi, who is the devotee of the Lord, his nectarson, in her lap and conveys him to the supremely peaceful and fearless abode. Here the Yogi is immersed in the divine vision of Mother Prakriti and the Lord of Prakriti, the father. According to the statement :
the foregoing Abhaya Dhama or the fearless abode is indicated.
Formless Vision
O virtuous one, embodiment of meritorious deeds, rich in the wealth of austerity ! O Yogi ! Move onwards a little more ! Having crossed the limit of ego-principle you will enter into the cosmos and you will see that you are surrounded by the sparkling streams of divine, bLISSful, gentle light, immeasurable energy, cool, affectionate, sweet, gracious love of the mother. This is the vast and auspicious hand of the mother that has encircled you and is bestowing on you fearlessness, peace and bLISS. These are the divine energies which-manifest according to the feeling of the devotee. Saint Tulsidas has sung:
"Each saw the form of Divinity according to his feeling and conception." Those who have taken up the path of Devotion see his Prakriti in the peaceful form of Uma, Durga, Yoga Maya" Maha Lakshmi, Maha Saraswati, etc. According to the feeling of the worshipper, through the power of his will, the divine body constituted of the five Tanmatra-s appears in the form of Brahma, Vishnu, Mahesh, Shankara, etc. -forms that are well known in the scriptures and which command faith. What is needed is intensity of feeling,
Those Yogi-s who are the knowers of truth acquire divine powers in the form of luminous streams of energy, wisdom and light. The entire temple of the heart of the Yogi, who is moving through the blessed state of Dharma-Megha-Samadhi, the cloud of virtue arising from the fearless abode, becomes luminous through Sattwa. Until now, this temple of the heart was like a half-blossoming bud containing tender, gentle and auspicious feelings of man. Now it becomes the playground of magnanimous feelings which are luminously white, auspicious, glorious, sublime, Sattwik, and which pertain to sublime aspirations, faith, devotion, dispassion and self-dedication. There is a ceaseless rain of the showers of rays in the form of innumerable particles of divine light from the expansive fountain of the universal consciousness of God. This rain comes through the medium of Para Prakriti, the supreme nature, and ceaselessly falls in the ether of the heart. Some of the drops of this rain are directly related to the orb of the Chitta, in the form of tranquil bLISS or knowledge endowed with divine luminosity. This thirsty individual soul, even like a Chataka bird that craves for drops of rain in Swati Nakshatra, gazes expectantly at the piercing vision in the ether of the heart, thirsty for these nectar drops. In these divine particles, the sweetness of immortal nectar is hidden. The taste of nectar is found in them, but a Yogi now and then tastes this supremly bLISSful nectar, having reached the highest stage of Ananda Samadhi. With the experience of this sweetness, the entire knowledge and bLISS pertaining to the world is like liquor for the soul-bitter, exciter of thirst for sense-enjoyment, destroyer of the luminosity of the senses and like a deadly poison which destroys life. In this state a frost falls, as it were, on the lotus blossoms of all Vasana-s. Just as vegetables and crops of grain are destroyed when frost falls on them, so with the rain of this divine knowledge, which is full of bLISS, the Vasana-s are gradually destroyed. Later, a great principle arises which is termed as Dharma or supreme virtue. In this state of Dharma-Megha-Samadhi, when Chitta Sattwa or mind-stuff is almost free trom Samskara-s it becomes filled with the pure light of Sattwa. Then, these divine luminous rays sport, as it were, in the clear ether of the heart with the tranquil Chitta Sattwa. There arises a kind of tickling sensation in Chitta. This pure Chitta or mind-stuff blossoms with the gentle, silent, and divinely Sattwik touch of these luminous rays. Just as parents are delighted with the silent the touches of their babies, so is Chitta Sattwa filled with bLISS through touch of these divine rays; extremely light and subtle ripples play upon the lake of Chitta Sattwa. A Yogi endowed with divine vision sees these ripples directly. The every vision of these ripples causes pure Bhavana (feeling), and the visible form of this feeling is Dharma or divine inspiration, Adhyatma Prasada or divine grace. In this state, intellect is not mixed with Rajas and Tamas - therefore, it is devoid of Samkalpa and Vikalpa (thoughts and imaginations). Because, according to the statemnent:
this divine knowledge springs from Ritambhara Prajna, the truth-bearing vision, or by the inner intuition which is described as 'Pratibhad va Sarvam'. lt is realised in its purest nature by the light of Prajna or wisdom. In the highest state of Dharma-MeghaSamadhi, the great sages of the past compelled by divine compassion for saving Jiva-s or souls, received the knowledge of the three Veda-s in their Chitta-s. In this state their Chitta-s were coloured by divine light. They were pervaded with divine light. This knowledge of the Veda-s is known as Dharma in the world. Thus, Jiva, who is a traveller through the world-process, gradually completes his long journey and reaches the other shore of the ocean of Samsara and the soul has no more worries, it sees the goal in front of it. This goal is devoid of subjective, objective and astral miseries. This goal is also devoid of pain arising consequence, feverish effort and Samskara. There is, then, no possibility of fresh miseries creeping up. The painful memories of fear, grief and delusion vanish and the supremely peaceful state of Jivanamukti is attained. Samkhya also acknowledges this. Because of the cessation of all distractions caused by Vritti-s or thought-waves and the pairs of opposites of the world, the Chitta remains established in its essential nature. In the beginning, establishment in essential nature was to be effected by effort, but now this has become a natural state, This is the difference between the two stages and is important to remember. Even that Yogi who has attained Jivanamukti (liberation in life) and who abides in his essential nature, sustains bis physical body until the fructification of Karma-s is over. That liberated Yopi who has directly seen his Samskara-s and who is the master of the elements, according to his need, creates innumerable Chitta-s and having exhaused his Karma-s quickly, gives up his body.
Because in this state Avidya (ignorance) with all its progeny such a Abhinivesha (fear of death), etc. is reduced to the state of burnt-up seeds. Therefore, for these Yogi-s giving up of bodies is just like throwing off worn clothes. Also in the state of meditation, through constant practice, it is easy for them to enter from one sheath to another. They do not find the present body the cause of bondage. Because being established in essential nature, Chitta does not engage itself in new Karma-s or actions. Only such Bhoga Karma-s are left which are to satisfy hunger and thirst and they cause to exist with the cessation of the body. In this state, whatever action a Yogi does is through the prompting of God. In a way, similar to that of a postman distributing letters, he performs actions inspired by divine will. This state of Vyuttana or outgoingness is momentary and temporary in a sage. Further, a Jivanamukta is not attached to these actions. Therefore, they are devoid of further fructification in the future. This is the state of Sthita-Prajna- one who is steady in wisdom-described in the Gita, (Chapter II, Verses 54-61). This is the success of human life and the attaiment of the goal. In acquiring the state of Jivanamukti (liberation in life), the foregoing states constitute the first phase of success. In other words, the progress is as follows: (1) Attainment of Viveka Khyati or discriminative understanding. (2) Supreme satisfaction caused by the rising of Dharma-Megha, the cloud of virtue. (3) Cessation of Klesha-Karma-s or painful actions. (4) Attainment of Para Vairagya, supreme dispassion, and establishment in Swarupa or essential nature caused by DharmaMegha. (5) The establishment of the soul in the all-seeing God. These stages constitute success in Jivanamukti. Blessed are those who have attained the goal, but even those who are gradually realising the true forms of the enchanting modifications of painful Prakriti are praiseworthy. And blessed are those who are crossing the high and low ditches, the ranging peaks of Yogic attainment, by devout practice of Japa (repetition of divine names), Tapas (austerity), Yama (restraints), Varata (vows), Nlyama (observances), Yajna (sacrifice) and other Yogic practices. They, too, shall surely attain realisation of self and the Supreme Self by development of knowledge and dispassion. And thus their lives shall be blessed. But regrettable is the condition of those who have not understood the insipid nature of the poisonous life of worldliness. All the creatures of the world other than human beings are Bhoga Yoni's- births meant for mere enjoyment- therefore, they are, as it were, in prison. It is through a special grace of God that man is endowed with the power of reasoning and inquiry. He can understand the difference between what is good and what is evil, between liberation and bondage. He can endeavour to attain release from pain and misery. Therefore, the Upanisad has declared :
The ancient Yogi-s, sages, Rishi-s and great personalities have declared this many times.
Realisations Pertaining to Death
Only one thing remains to be realised, and that is death. Although most beings are afraid at the mere mention of the word 'death' yet in reality so much of the fear of death is unnecessary. The physical and mental pain that a person experiences at the time of death is due mostly to the fructification of intensely sinful actions. Seeing these sinful persons experiencing intense pain at the time of death, a human being is afraid of pains at death. lf there were no pain or misery at the time of death one would not be so afraid of death. The blessed aspirant destroys not only sins but even the impressions of sins by the fire of knowledge. And having realised the self, he understands the nature of Abhinivesha Klesha (affliction in the form of fear of death). Such aspirants have no fear of death. Worldly men, sunk in delusion, experience pain. First of all, they have infatuation for the physical body. They have craving for sense-enjoyments in the form of eating, drinking, etc.; they experience pleasure through their relatives; they have intense attachment towards wealth and property and they have little faith in the transmigration of souls; lastly, they have no realisation of the self. At the time of death they suffer intensely at renouncing this world. A knower of the self has realised all these things; therefore, why should he be afraid of death? In the state of meditation one can realise the process that takes place at the time of death in the physical body. At the time of meditation, when Samkalpa-s and Vikalpa-s disappear, our consciousness becomes more and more focussed at the centre. At first, the gross body is affected. In the preliminary state of meditation, when the movement of the Prana-s is dull, even novices experience a sensation like the movement of ants in their feet and legs, and gradually these limbs become heavy as if they have entered into sleep. The aspirant who has not practised for a long time become afraid of this. But after a while, when there is harmony in the Prana-s, the heaviness of the limbs and the intertia of the body are gradually destroyed. In the same manner, at the time of renouncing the body, a Yogi does not feel this difficulty, because he is adept in keeping the harmony of the Prana-s. We bring up this process at the time of meditation by the power of the will, but in the case of the majority of people, the death process takes place unawares; therefore, they are frightened. They do not know the nature of this process. Just as when a stream dries up because the flow of water has ceased at its very source, so is the case with death. In other words, the movement of Sukshma Prana, which is another form of life-force, emanating from the Chitta abiding in the heart (the centre of our consciousness), becomes dull. Ordinarily, death does not take place at once. In the complete stillness of the heart, death is instantaneous but ordinarily the process continues gradually. A kind of fainting or subconsciousness pervades the physical body as if one is drowsing in this state; often a man may regain consciousness, talk and again become unconscious. You should visualise the cause of this unconsciousness. The function of the subtle Prana abiding in the heart which was causing the constant flow of life-force is now obstructed; therefore, it takes place intermittently. In the function of the flow of life knowledge, consciousness and motion are mixed. In a normal state they reach the physical body by passing gradually through the other sheaths. And thus, having pervaded the physical body, they function, but now their movement is obstructed. Just as a pump, when its parts are loose, is unable to throw water to an expected distance, so the flow of consciousness is dulled. Sometimes it reaches a particular sheath and at other times another sheath, and ultimatetely, being completely fixed, it remains limited to the beart alone. Consequently, the movements in the Pranamaya Kosha become dull and the effect of this is seen first of all in the physical body because Prana that pervades the physical body and the sub-Prana-s, both types of life-force, move towards the heart, their centre for acquiring life-energy; finding the absence of life at the centre, they gradually merge in the entire. At this time, the entire body becomes devoid of action and consciousness. Hands and feet become cool and heavy, one experiences contraction in feet and legs. At last, this inactivity pervades the whole physical body and Vijnanamaya and Manomaya Kosha-s, existing in the brain, become actionless and cease their functions. Then mind, intellect, all the subtle Indriya-s, with the orb of five Tanmatra-s move towards the heart and encircle the causal body. The sense-energies become fixed in the five Tanmatra-s. Inside this is the orb of the astral body or subtle Prakriti, and next to it is the orb of subtle Prana; next, and inside that again is the orb of Ahamkara. Next is the orb of Chitta and in the centre of the Chitta is the individual soul. The soul, by the power of its attraction, passes out of the physical body with the entire mass of light. All these go together to form a luminous conch shape mass and pass into the orb of ether. The shape and form of the subtle body of every living being, according to our science, is as per Illustration No. 27 but it adopts the shape form of the body in which it enters. When it enters a human body it has the form and shape of a human body but when it enters the body of an animal, bird, insect or worm it has the shape or form according to that body- the soul, however, has no change of shape or form; only the astral and causal bodies have the nature of contraction and expansion and hence have the attribute of adaptation. As you have already seen while living, all the elements of the causal body exist in the causal sheath of the ether of the heart. And Manomaya and Vijnanamaya Kosha-s, encased in the orb of the five Tanmatra-s, exist in Brahmarandhra. All this is clearly shown in Illustration No. 27. Videhamukti, the final goal of the entire Sadhana, is considered to by Moksha -liberation. All scriptures unanimously agree on this point. Complete cessation of the triple miseries is Moksha. There are four types of views regarding liberation. The essence of these views is now given below. First: According to Yoga and Samkhya, Jivatman, the individual soul, is completely detached from the three bodies- gross, subtle and causal- the effect of Prakriti. lt is establised in its essential nature.
In other words, this Antahkarana or internal organ merges in the aggregate of the three Guna-s which is its cause. Then, having fulfilled the purpose of the Purusa (Soul), these Guna-s become devoid of purpose.
The Guna-s do not bring about Antahkarana for the soul that abides in its essential nature. Purusa, having attained its essential nature, acquires Kaivalya or absolute independence. And Antahkarana merges in its cause. Second: Shri Badarayana or Sage Vyasa holds the view that there is presence as well as absence of the subtle body in liberation. When the soul resolves, mind, intelleet and senses, belonging to the astral body, present themselves for bestowing enjoyment, and when the soul does not resolve they remain absent. Third: The teacher Jaimini is of the opinion that the astral body is present in the state of release through which divine objects are enjoyed. Fourth: Sages Gautama and Kanada believe that the astral body ceases and there is no enjoyment in the state of release. Fifth: According to Shri Swami Shankaracharya, a Yogi who has perfect Samadhi passes out of the door of Brahmarlandhra through the luminous Susumna-nerve and having followed the path of Deva Yana, the divine path, reaches the highest Brahma Loka and becomes Brahman itself.
Sixth: All the teachers of the Vaishnava school of philosophy consider four types of liberation - (1) Samipya or living in proximity with God, with the attitude of a servant; (2) Sarupya or becoming similar to the form of God; (3) Salokya, living in the world of God with different bodies, according to Sattwa, Rajas and Tamas; (4) Sayujya, merging in the nature of God. These liberations are in accord with the views of Shri Vallabh Acharya, Shri Ramanuja Acarya, Shri Nimbarka Acharya and other Vaishnava teachers. Seventh: Shri Swami Dayananda Saraswati Maharaj is of the opinion that there is a subtle Samkalpa body- a body out of will-by which Jivatman enjoys all the divine objects and the bLISS of Brahman. Eighth : Some acharya-s hold the following views about liberation: (a) Those worshippers who meditate upon the senses, considering them to be the self, also attain liberation. Their individual senses merge into universal senses, and thus liberation is achieved. They abide in the cosmic senses for 10 Manvantara-s, and having experienced bLISS thereof, they return again. (b) Those who meditate upon the five elements, considering them to be the self, attain their liberation in the subtle realms which are the cause of the gross elements. Having enjoyed the subtle elements for 100 Manvantara-s, they come back to the world again and are reborn. (c) Those who meditate upon Ahamkara, the ego-principle as the self, attain liberation in the universal or cosmic Ahamkara. They experience the bLISS of universal Ahamkara for 1000 Manvantara-s and come back to the world again. (d) Those who meditate upon the intellect as the self, attain liberation in the cosmic intellect. They experience bLISS pertaining to the intellect for 10,000 Manvantara-s in cosmic intellect, and than they are born again. (e) Those Yogi-s who meditate upon Prakriti as the Atman or Brahman, attain liberation in the non-manifest state of Prakriti. The experience bLISS for 10,000 Manvantara-s and come back to the world again. (f) Those Yogis who meditate upon the individual soul as Brahman, have an unlimited period of liberation. (g) Those Yogi-s who meditate upon Brahman, who is formless, partless, all-pervading, all-full, they do not come back again. The calculation of 4 Yoga-s is given thus: 43 lakhs and 20,000 years go to form this one cycle of 4 Yuga-s. 71 such cycles of 4 Yuga-s go to constitute one Manvantara. 306,720,000 years go to constitute one Manvantara. Ninth: When a Yogi detaches himself completely from the three bodies and the five sheaths, he enters the last state of Asamprajnata Samadhi, which is caused by supreme dispassion arising out of discriminative understanding of Prakriti and Purusa, through Ritambhara Prajna or truth-bearing vision, he is established in bis essential nature in Brahman, the Absolute. This is Kaivalya or Moksha according to my own opinion. Prakriti or nature is the material cause of all bodies. If we consider the presence of the subtle body in liberation, then the effect of nature would continue in association with the soul even after release. There would be no difference between release and bondage. Again, for the sake of enjoyment, instruments are needed. If we believe in the enjoyment of divine objects, it means that the instruments or senses are present, even with liberated sages, but we consider Moksha to be an absence of these instruments. Moksha has been considered to be the highest by all great sages. For example:
Moksha or Kaivalya is true to its meaning and the soul rests in its essential nature. Then the three types of miseries-subjective, objective and pertaining to divine agencies, and also the miseries caused by consequences, feverish endeavour and Samskara-s, are completely destroyed. The scriptures and the Sruti-s state this fact clearly in golden letters:
In other words, in the state of Kaivalya one is established in Swarupa or essential nature only; there is absolutely no other relation. For example:
These authoritative Sruti-s have declared the absence of all the instruments and all relations with objects, whether worldly or celestial. In the state or release, through Swarupa-Sthiti, one attains Kaivalya or absolute independence and is established in the Absolute. Therefore, there is no possibility of enjoying divine objects. The soul is essentially Sat Chit Ananda- Existence-Knowledge-BLISS. The released soul has no need for a relative bLISS. Some teachers consider the nature of soul as Sat (being) and Chit (consciousness) and have objection to associate the attribute of Ananda (bLISS) with it- they say that the soul pants for bLISS and, therefore, it has not bLISS in itself. The point to be considered in this respect is that Jiva, the soul, is of ever-lasting (Sat) and conscious (Chit) nature; it has existed, exists and will respectively exist in the past, present and future, yet a man has the desire to live for ever and makes efforts to that effect. What is strange if in a similar manner Jiva which has the attribute of consciousness (full of knowledge) tries all his life to gain knowledge. In the same manner, when Sat and Chit, the attributes of soul, being there, lie pants to attain them. There is nothing unusual if he should also desire to strive for this attitude of bLISS. So the Jivatma (Soul) has as much the attribute of BLISS (Ananda) as it has the qualities of Sat and Chit. By being associated with sense-objects it experience pleasure from them and by being associated with Brahman it enjoys Brahmananda (bLISS of God). This establishes the fact that Jiva (soul) is of the nature of Sat (existence), Chit (consciousness) and Ananda (bLISS). The attributes of Sat, Chit and Ananda of the soul are matters of experience. Sat: In the thoughtless state of concentration the continuous flow of the idea "Am" "Am" is experienced. This asmitanugat Samadhi is an indication of the natural attribute of Sat of the soul. Chit: The flow of both energies of knowledge and aetion (subtle Prana) born of the contact of Chitta with the conscious Jiva is continuous and unobstructed, day and night. This flow is the sustainer of life of the three bodies and the five sheaths. This is visualized in a state of Samadhi- this is not the outcome of the inert principle, the Chitta, but is the result of the natural conciousness of Jiva and is the indication of the attribute of consciousness of it. Ananda : Whenever senses are not related with any external objects or any other thought from previous memory, then the flow of Ananda (bLISS) during and Anandanugat Samadhi, not being due to objects of the sense, continues for several minutes, hours or days unobstructedly, according to the practice. At these moments, a peace and bLISS which words cannot describe is experienced. This is, to be sure, an indication of the attribute of bLISS in the Jivatman. In the state of Moksha it is established and all-perfect, all-pervasive, the sustainer of all, the formless, the partless, Absolute of Brahman. The period of Moksha continues for one Prantakal or 8,640,000,000 x 36,000 =311,040,000,000,000 years
CONCLUSION
Thus the Science of Soul is complete. Now what remains is the Science of Brahman. In the fullness of time I have written "Brahman Vijnana" on this subject. The principle adopted in the present science is not absolutely new. This Seience of Soul is not so easy as it may seem in this book, which I have tried to present in the form of a pleasing, easy and illuminating style.
However much we may advance in physical sciences, if we lag behind in understanding the science of soul, the universal agony and endless external search will go on increasing. The present-day- search for true bLISS and peace is hollow. True peace is hidden in the heart of every man and it can be attained by Atma Vijnana, the Science of Soul, as taught by Raja Yoga:
The science that has been described in the pages of this present book is summarised below.
First: The Food Sheath and the Vital Air Sheath are inside the physical body. Having attained knowledge of the limbs and parts of the physical body, its functions, and the relationships with the Food and Vital Air Sheaths, the Sadhaka of Raja Yoga acquires intellectual truth. Vairagya or dispassion lies in the background of Sadhana-spiritual practice. Having understood the true nature of the physical body to which man is so much attached, one acquires dispassion. In the Food Sheath or Annamaya Kosha, the physical body that has sprung from the union of Raja and Virya (ovum and sperm) is sustained by food; hence it is called Annamaya Kosha or the Food Sheath. In this book I have given detailed description of the network of subtle nerves such as Ida, Pingala, Susumna, etc., which are in the physical body. Then, there is a description of the gross Indriya-s and the sensory and motor nerves. Then the gross elements and the centre of knowledge, which is the brain, and the heart, which is the centre of the vision of self, have been described. The Chakra-s or centres of psychic energy have been detailed with knowledge and meditation pertaining to the luminous Kundalini shakti. Second : Pranamaya Kosha, the Vital Air Sheath, the origin of Prana, its characteristics and its functions have been described in detail. In carrying out the gross functions, Annamaya and Pranamaya Kosha-s are mutually interdependent. Third: In Manomaya Kosha comes the topic of Antahkarana Chatustaya, the four-fold internal organ. In this section, it has been shown how our mind, intellect, Ahamkara and Chitta have arisen in the process of evolution. The functions of these four and their activities have been sufficiently described. In Manomaya Kosha, the Mind Sheath the Jnanendriya-s and Karmendriya-s with their leader, the mind, have been described. Their origin, characteristics, mutual functions, objects and location have been detailed upon the basis of experience. Fourth: In Vijnanamaya Kosha, the Intellect Sheath, the Jnanendriya-s, Karmendriya-s, mind and the lord of the mind, 'intellect', its nature, origin, characteristics, location, functions and the realisation of gross and subtle elements, 'Tanmatra-s' by Samprajnata Samadhi and attainment of discriminative knowledge of Prakriti and Purusa in Ritambhara Prajna or truth-bearing vision- all these subjects have been explained. These two parts of the subtle body- Manomaya and Vijnanamaya Kosha-s belong together. Fifth: In Anandamaya Kosha, the BLISS Sheath, the orb of Brahman and Prakriti, through the limited adjunct of the ether of the heart, and the orbs of subtle Prana, Ahamkara, Chitta and the individual soul have all been described with their characteristics, the mutual differences, location and subtle functions. These have been detailed upon the basis of my own experiences. Supreme dispassion and attainment of liberation have also been described in detail. In this 'Science of Soul' I have included my own experiences on an experimental basis which I acquired in the region of the Himalayas, in the realm of Gangotri, through intense Sadhana. I will consider this Sadhana, and the effort of writing this book fruitful when readers awaken in their hearts the desire to realise the secrets of the most sacred science of soul. This rare human birth, which is a gift from God, is not meant for mere sense-enjoyment, but is meant for realising the self, for acquiring the science of soul, through the eight limbs of Yoga as propounded in Raja Yoga. This is the best use of the human birth.
In other words: O aspirants! Having renounced all ritualistic actions, such as Yajna, etc., devote yourself to the practice of Yoga and realise the Supreme Brahman by acquiring perfect peace. It has also been said:
"The fire of Yoga soon destroys all sins, and having acquired right knowledge one attains release."
O Param Atman- Supreme Soul-Supreme Father- O Saviour! Lift us from the darkness of ignorance. O Lord ! May you confer nectarine liberation on your devotees by illuminating the pure path of the soul by Your Light of Lights, by the Light of Knowledge!
Om Shantih, Shantih, Shantih ! Om Peace, Peace, Peace !!
GLOSSARY
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