Impressum

SCIENCE OF SOUL, a practical exposition of ancient method of visualisation of

soul. (Oriinal !indi"title# $%&$"'I(N$N$)
*+ ,rahmarshi -aramhams Shree ./0 S1ami
2O3ES!4$5$N$N6 S$5$S4$%I (I &$!$5$(
Formerl+ 5a7a+oachar+a ,al",rahmachari
S!5EE S4$&I '2$S 6E' (I &$!$5$(
$uthor of First steps to !iher 2oa, Science of 6ivinit+, %he Essential
Colourness of the $*solute, Science of 'ital Force, Science of 6ivine Sound,
and Science of 6ivine Liht, etc.
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Acknowledgements
4I%! *lessins %O S!5I N$5ES! C!$N6$5 (I 6$4$5 and !is Famil+#
Shri Naresh Chandar (iAs father, Sh. Shri 5am 6a1ar, oriinall+ *eloned to
L+allpur (no1 in -a>istan). !e had B sons and 9 dauhters. Shri Naresh
Chandar (i 1as *orn on <;th Fe*ruar+, .@.@. !is father 1as a reputed
ph+sician of his time. !is professional competence ena*led him to amass a
lare fortune. ,esides, he made a name for himself. $ll his sons and
dauhters en7o+ed aCuence and a hih reputation for ood *ehaviour and
compassionate nature.
Shrimati -rem Lata (i 1as dauhter of Shri !ari 5am (i Sa>hu7a. She 1as
married to Shri Naresh Chandar 6a1ar on <. st Novem*er, .@?B. Shri !ari
5am (i 1as a devoted follo1er of Shri Sa1mi 2oesh1aranand -aramhansa.
6urin his sta+ at $mritsar, he practised +oa dail+ startin from <.9/ $.&.
under S1ami7i for man+ +ears. In ,rahmnaar also, he dail+ practised +oa,
sittin at the feet of S1ami7i, for Duite a lon period. Shrimati -rem 4ati had
the ood fortune of comin in contact 1ith divinel+ endo1ed persons from her
childhood. $s a result of S1ami7iAs *enevolence and her o1n eEorts and
perseverance she attained the stae of remainin in Samadhi (&editation)
continuousl+ for B hours. She also attained the hiher stae of *ein a*le to
arouse her F8undaliniF and $nahad Cha>ra. %liat is 1h+ she never 1avered in
her faith in S1ami7i.
Shri Naresh Chand (i 1as a student of 3ovt. Collee, Lahore. !e did his &.$. in
Economics from that collee. !e had an aptitude for ames also and 1as the
captain of his school hoc>e+ team and pla+ed tennis in collee after also for
so man+ +ears. !e 1as also fond of classical music and Urdu poetr+ 1as his
special interest.
Shri Naresh Chand 1or>ed as 5eional 5epresentative for 99 +ears in &c3ra1
!ill -u*lishin Compan+, Ne1 (erse+ (US$). ,ecause of his hard 1or> and
dedication to dut+, he 1as hihl+ rearded and commended *+ his superiors.
%he nature of his 1or> 1as such that there could *e no Duestion of ma>in
mone+ *+ underhand means. %his couple 1as steeped in spiritualism and 1as
ever in Duest of hiher >no1lede. %he+ >ept compan+ of saes and saints.
%he+ visited as pilrims to hol+ places of India li>e 5ishi>esh, !ard1ar and
3arh &u>tesh1ar and on so man+ occasions.
Shri Naresh Chand (i led a ver+ simple, straiht for1ard and open life. ,oth of
them 1ere of charita*le disposition and 1ere al1a+s >een to *e of help to
others. %he+ nursed ood deeds and virtues and *ein fond of %iratha,
covered and visited Gve 6hams and sixteen (o+tirlinas of India. In +atra of
Gve 6hams ,adrinara+an, 8edarnath, (aannath, 5amesh1aram, -ashupati
Nath, he came in contact of 1ith man+ realised souls and ot their *lessins
too.
Shri Naresh Chand died after a proloned illness of < +ears, his end came
suddenl+ on .;th Novern*er, .@0?.
In the sacred memor+ of Shri Naresh Chand7i, Shrimati -rem Lata is Gnancin
the pu*lication of this *oo>. I consider it to conve+ the *lessins and ood
1ishes to 6a1arAs famil+ on *ehalf of 3urudeva -aramhans Shri
2oesh1aranand (i &ahara7. I also express the deep ratitude of the trust to
Sushree -rem Lata 6a1ar (1ife).
0. P. Raheja Yoga Niketan Trust, New Delhi
Preface
India has led the 1orld in spiritual thouht from times immemorial and the
science of 2oa has *een developed *+ her seers and *esto1ed upon the rest
of the 1orld. %he sacred 'edas have also mentioned this science at several
places, such as
F-ractice of 2oa is the onl+ ro+al road 1hich ena*les man
to attain the oal of his life " li*eration and 3od realiHationF.
Of all the seers India has produced in this Geld, &aharshi -atan7ali is at the top
and his *oo> 2oa Shastra holds the uniDue position amon the *oo>s
availa*le on the su*7ectI the aim of the science has *een aptl+ descri*ed *+
him in the t1o >e+ sutras#
F2oa is restrainin the mind"stuE from ta>in various formsF
F$t that time the seer rests in his o1n (unmodiGed) stateF.
Still these are mere hints on the su*7ect. %he method of esta*lishment in
oneAs essential self is not found in detail in the *oo> and a Sadha>a devoted
to 2oa is in a Gx and is left in the dar> for lac> of details. %he $lmiht+ 3od
1ith !is 3race sends on the earth from time to time reat souls to uide
man>ind and to *rihten up the la*+rinths of the path. $mon such souls 1e
have amidst us, to our ood luc>, 5a7a+oachar+a ,al",rahmachari Shri
S1ami '2$S 6E' (I &ahara7 of 3anotri, 1ho has, attained realisation of 3od
and on our persuasion has areed to uide and educate the people, ropin
in the dar>, 1ith practical >no1lede acDuired *+ his o1n lon and consistent
experience in Samadhis.
(ust as the Lord !imself, on account of !is 1ish for the 1elfare of man>ind,
has !is presence ever+1here li>e the 1aves of an ocean, in a li>e manner,
after attainin complete control over senses and their o*7ects and remainin
perfectl+ celi*ate all his life, !is !oliness travelled from 3anotri to
&anasarovar and 8ailash in the North and 5amesh1aram in the extreme
South "to acDuire all the secrets of 2oa. $fter havin practised 2oa for full
four decades, !is !oliness *ean to *esto1 the fruits of his life"lon la*our
upon the Sadha>as for their *eneGt.
No1 at our earnest reDuest the reat Saint has 1ritten this *oo> F$tma"
'i7nanaF (Science of Soul) to serve as a permanent uide for enerations to
come.
%he pu*lishers have reat pleasure in presentin an Enlish renderin of the
*oo> to the pu*lic and have no 1ords to than> !is !oliness for the sacriGce of
his valua*le time from the *LISS of Samadhis. 4e sanuinel+ hope that the
*oo> 1ill enlihten not onl+ the earnest see>ers of truth in India *ut also
those 1ho are eaer to acDuire such >no1lede in other countries as 1ell.
Yoga Niketan Trust
A$tma"'i7nanaA (Science of Soul) 1as Grst pu*lished in !indi in .@B@. Since
then, there had *een a ro1in demand for an Enlish edition from a lare
num*er of people not onl+ in India *ut also in other countries, 1ho either do
not >no1 !indi at all or are una*le to follo1 the text in its true perspective.
FScience of SoulF 1as, therefore, Grst pu*lished in Enlish in .@=? and no1 its
Fourth edition is in +our hands. %he main credit in *rinin out Enlish edition
oes to Shree S1ami (+otirma+ananda Saras1ati 1ho too> all the pains in
renderin the Enlish translation of m+ *oo> A$tma"'i7nanaA. %he tas> 1as no
dou*t arduous. !e voluntaril+ and enerousl+ areed to accomplish it 1hile
other hihl+ educated persons >no1n to me 1ere hesitant primaril+ due to
the technicalit+ of the su*7ect "matter.
Shree S1ami (+otirma+ananda 1as *orn in the entle simplicit+ of a villae in
,ihar State, India, and 1as educated in the Science Collee, -atna. $t the ae
of <9, he developed dispassion from 1oridl+ life and 1as initiated into San+as
*+ Shree S1ami Shivanand Saras1ati 7i &ahara7 of 5ishi>esh. For some +ears
he studied the Upanishads and other scriptures in the ashram. For a
considera*le period he 1as associated 1ith the 2oa"'edanta Universit+,
Shivanand Naar, 5ishi>esh, as a professor. !e has translated several 1or>s
of S1ami Shivanand (i and has travelled throuhout India to spread the
messae of 'edanta.
S1ami (+otirma+ananda is at present in U.S.$. !e is the Founder and 6irector
of Shree Sanatana 6harma &andir in &iami, Florida. !e is propaatin the
spiritual messae of India. 4hile translatin A$tma"'i7nanaA he has consulted
man+ of his 4estern friends and amonst them Shree Leslie Shepard
deserves mention. I ratefull+ ac>no1lede his enerosit+ and devotion in
carr+in the spiritual torch.
Swami Yogeshwaranand Saraswati
Contents
IN%5O6UC%ION
/.. 5ealisation in 9 +ears
/.... First 2ear" -ractice of 1ithdra1al of senses,
Concentration, -ractice of meditation, $1a>enin of
8undalini, 8no1lede of 'ital $ir Sheath.
/...< Second 2ear" Entr+ into ,rahmarandhra, &ind Sheath,
Intellect Sheath, 8no1lede of astral *od+, 3ross 1orlds.
/...9 %hird 2ear" 8no1lede of ,LISS Sheath, Causal *od+ and $tman
/.< !o1 did I acDuire this Science of Soul
/.<.. 5enouncin home
/.<.< 3urudeva is found
/.<.9 I meet Saturu
/.9 -roleomena
/.9.. %rinit+ of *od+ and Gve sheaths
/.9.< %he Grst four lim*s of 2oa and their functions
/.9.9 %he last four lim*s of 2oa and their functions
/.9.? Samadhi
C!$-%E5 I, FOO6 S!E$%! ($NN$&$2$ 8OS!$)
... %he *asic Duestion of life
..< En7o+ment and release for the individual soul
..9 Essentialit+ of the *od+ for the li*eration of the soul
..? Inorance a*out $tmapuri (%he a*ode of $tman) and the necessit+ of
the >no1lede of it " %en centres, the Food Sheath
..B $tmapuri " the a*ode of soul
..= %he main parts of the ph+sical *od+
..; !ead, nec>, chest
..0 $*domen
..@ -elvis and les, *ones, s>ull
..@... ,ones S>ull Spinal column
..@.<. &uscles
..@.9. 6iestion and assimilation
..@.?. Circulation (*lood and l+mph)
..@.B. 5espiration (,reathin)
..@.=. Excretion
..@.;. Nervous s+stem
..@.0. 3lands
..@.@. 5eproduction (sex activit+)
.../ Entr+ into $nnama+a 8osha Food Sheath
.... %he developin of Food Sheath
...< Other s+stems
...9 Sta*ilit+ of Food Sheath
...? Functions of Food Sheath
...B In the state of sleep
...= &ethod of Sadhana (spiritual practice)
...; %he Cha>ras
...0 %he root of the Cha>ras
...@ 8undalini, the coiled m+stic force
..</ 8undalini accordin to 5a7a 2oa and m+ o1n experience
..<. 8undalini and its a1a>enin
..<< Other vie1s reardin 8undalini
..<9 %he cause of not seein liht in the Cha>ras
..<? Invisi*ilit+ of su*tle o*7ects in a ross form
..<B Loic a*out 8undalini and Cha>ras
..<= %he a1a>enin of 8undalini
..<; Forms of a1a>enin
..<0 %he ascent of -ranas (-ranotthana)
..<@ %he luminous a1a>enin of 8undalini
..9/ %he vision of Cha>ras
..9/... &uladhara Cha>ra
..9/.<. S1adhishathana Cha>ra
..9/.9. &anipura Cha>ra
..9/.?. Sur+a Cha>ra
..9/.B. Chandra Cha>ra
..9/.=. $nahata Cha>ra
..9/.;. 'ishuddha Cha>ra
..9/.0. $7na Cha>ra
..9. %he OthersA vie1s
..9< &anas Cha>ra
..99 Soma, Lalana, 8ala Cha>ras and Sahasrara
..9? %he -o1er attained *+ the visualisation of Cha>ras
..9B Special -rana Sadhana
..9= &editation of -rana in the Cha>ras
C!$-%E5 II, 'I%$L $I5 S!E$%! (-5$N$&$2$ 8OS!$)
<.. 6iscrimination from the Science of Food Sheath
<.< %he fruit of discrimination
<.9 %he 3eneral description of -rana (vital air)
<.? %he characteristics of -rana
<.B Oriin of -rana
<.= %he nature, a*ode and relation of -rana
<.; %he function of -ranama+a 8osha accordin to its parts
<.0 %he description of the su*"-ranas# 6evadatta, 8ri>al, 8urma,
Naa, 6hanan7a+a
<.@ %he functions of -ranama+a 8osha ('ital $ir Sheath)
<../ %he siHe of -ranama+a 8osha
<... %he visualisation of the functions of -rana
<..< &utual relation *et1een mind and ross and su*tle -ranas
C!$-%E5 III, &IN6 S!E$%! (&$NO&$2$ 8OS!$)
9.. $ntah>arana Chatusta+a (fourfold internal oran)
9.< &eanin of $nta>arana
9.9 $ntah>arana is the seat of all experiences and realisations
9.? 'ie1s of scriptures
9.B $scertainin of the functions of fourfold Instrument
9.= 5elationship of four $nas 1ith sheaths
9.; First constituent of $ntah>arana"%he &anas %att1a
9.0 Second constituent of $nta*>arana " ,uddhi %att1a
9.@ %hird constituent of $ntah>arana " the $ham>ara
9../ Fourth constituent of $ntah>arania, Chitta
9... Corporeal $ntah>arana
9..< %he Centre of ener+
9..9 -rocess of pervasions of (nana and 8ri+a, (>no1lede and action)
9..? &over of the *od+"machine
9..B 'eils of -urusa and salvation therefrom
9..= Cessation of the $ntah>arana
9..; Lim*s of $ntah>arana and their anal+sis
9..0 $ntah>arana Chatusta+a
9..@ 'ision of contact of conscious $tman 1ith the Chitta
9.</ 8ri+a
9.<. (nana (>no1lede)
9.<< Flo1 of this Chitta is of t1o t+pes
9.<9 In1ard Jo1 ($ntarmu>hi 'ritti)
9.<? Out1ard Jo1 (,ahirmu>hi 'ritti)
9.<B Other 'rittis of the Chitta
9.<= Sams>aras
9.<; Functions of Chitta
9.<0 6istinction *et1een Chitta and -urusa
9.<@ Utilit+ of Chitta
9.9/ Chitta"'ashitt1a (control of Chitta)
9.9. !o1 Chitta is mista>en for the self
9.9< Can all these impressions enter into this small Chitta K
9.99 5elation of 'rittis
9.9? Characteristics of Nidra (sleep)
9.9B Nature of sleep
9.9= 'arieties of sleep
9.9; &ethod of realisin sleep
9.90 Nature of sleep
9.9@ Control of sleep
9.?/ &ain virtue of sleep
9.?. Last vritti of Chitta"Smriti (memor+)
9.?< Nature of Smriti
9.?9 ,havita Smartav+a Smriti
9.?? $*havita Smartav+a Smriti
9.?B Fruits of memor+
9.?= Smriti &atra -hala and 'ipa>a
9.?; $*sence of Smriti or memor+
9.?0 Explanation of ,uddhi 'ritti
9.?@ -ramanas
9.B/ $numana (inference)
9.B. $ama (testimon+ or scriptures)
9.B< 'ipar+a+a misconception)
9.B9 'i>alpa (imaination)
9.B? 'rittis of $ham>ara and &anas
9.BB &anoma+a 8osha (&ind Sheath)
9.B= Introductor+
9.B; Importance of *oth sheaths *elonin to astral *od+
9.B0 Fetters of o*7ects
9.B@ Formation of &anoma+a 8osha (&ind Sheath)
9.=/ &eans of &o>sha
9.=. $*ode of astral *od+
9.=< First vision ,rahmarandhra
9.=9 6escription of illustration of ,rahmarandhra
9.=? 5elationship of ,rahmarandhra 1ith the ph+sical *od+
9.=B Forms of these under the inJuence of the three 3unas
9.== $ctivit+ of &anas %att1a
9.=; 'ision of ,rahmarandhra throuh introspection
9.=0 5elationship of su*7ect and instrument
9.=@ Support of or*s
9.;/ 'isualiHation of the functions of ,rahmarandhra
9.;. Some points of remem*er
9.;< Secret of acDuirin >no1lede
9.;9 $scertainment of positions of ,rahmarandhra and soul
9.;? Introduction to &anas"%att1as or mind
9.;B 6eGnite vie1 a*out &anas"%att1a
9.;= Control of mind
9.;; 4hat is -rat+dhara K
9.;0 Concentration of mind
9.;@ 6h+ana (&editation)
9.0/ 5ealisation of the functions of mind
9.0. -redominance of %att1as in the orans of action (8armendri+as)
9.0< -redominance of %att1as in the senses of perception ((nanendri+as)
9.09 SeDuence of inner vision of functions of ever+ 8armendri+a
9.0? Oran of excretion
9.0B Oran of eneration
9.0= Oran of locomotion
9.0; !ands
9.00 Oran of speech
9.0@ Function of speech
9.@/ (nanendri+as (orans of perception)
9.@. Oran of smell
9.@< 'isualiHin the function of the oran of smell
9.@9 Oran of taste
9.@? Oran of siht
9.@B 5eJection
9.@= Oran of touch
9.@; Oran of hearin
9.@0 Necessit+ of m+stic vision
C!$-%E5 I' IN%ELLEC% S!E$%! ('I(N$N$&$2$ 8OS!$)
?.. 5itam*hara -ra7na (truth"*earin intellect)
?.< -o1er of Sam+ama
?.9 Is such overcomin of o*staclos riht and rationalK
?.? 5ealisation is possi*le throuh divine e+e
?.B Essential nature of Gve ross elements and the 1a+ to realise them
?.= 3reat element of earth
?.; ,uildin of *od+
?.0 3reat element of 1ater
?.@ 3reat elements of Gre
?../ 3reat element of air
?... 3reat element of ether
?..< %he process of realisin the -ancha %anmatras or Su>shma
&aha*hutas (Gve su*tle elements)
?..9 3andha"%anmatra, su*tle elements of smelt
?..? &ethod of realisation of smell"%anmatra
?..B 5asa"%anmatra su*tle element of taste
?..= 5upa"%anmatra, su*tle element of form
?..; Sparsha"%anmatra, su*tle element of touch
?..0 Sha*da"%anmatra, su*tle element of sound
?..@ 8no1lede of the universe
?.</ Some realisations pertainin to 'i7nanama+a 8osha (Intellect Sheath)
?.<. !armon+ and disharmon+ in ,rahmarandhra and $nandama+a 8osha
(,LISS Sheath)
?.<< 5ealisation of the condition of -rat+ahara (1ithdra1al of senses)
?.<9 %he visualisation of astral and causal *odies
?.<? Special points
C!$-%E5 ' ,LISS S!E$%! ($N$N6$&$2$ 8OS!$)
B.. Nature of ,LISS Sheath
B.< -osition of ,LISS Sheath
B.9 Constituents of ,LISS Sheath
B.? ,rahmarandhra and heart
B.B Oriin of human life
B.= 6ut+ of man
B.; 6escription of atman (supreme self) a*idin in the Cit+ of ,rahman
B.0 &eans of en7o+ment and release
B.@ 5esidence of the individual soul in the internal oran
B../ 5elease from *ondae
B... 5ealisation of the colours and forms of Chitta
B..< %he realisation of the t1ofold modiGcations Chitta
B..9 Some visions of ,LISS Sheath
B..? 5ealisation of conscious of >no1lede and action
B..B 5ealisation of various facts 1hich perform various functions due to
mutual reciprocation
B..= Several other forms of Chitta
B..; 5ealisation of impressions or Sams>aras
B..0 Cosmic mind"stuE is the repositor+ of all Sams>aras
B..@ ,urnt"up state of Sams>aras
B.</ InDuir+ of ,LISS
B.<. 6iEerence *et1een (nana and $nanda
B.<< 4hat is the nature of $nanda (,LISS) K
B.<9 Shanti(peace)
B.<? 'arieties of ,LISS
B.<B 5ealisation of su*tle and causal *odies apart from ph+sical *od+
B.<= $nother 1a+ to visualise the astral *od+
B.<; Individual *ondae
B.<0 Findin passae in sheaths and *odies "
Grst, second, third, fourth paths
B.<@ '+utthan"the process to come out
B.9/ 5ealisation of 'ive>a 8h+ati or discriminative understandin
B.9. 'ipar+a+a (1ron >no1lede) and 'i>alpa (imaination)
B.9< 'ision of self or vision of illusion
B.99 &ethod of removin the illusions
B.9? Illusionless state
B.9B %he seDuence of S1arup Sthiti (essential nature)
B.9= ,hoa or en7o+ment
B.9; $pavara or release
B.90 'ision of !iran+ama+a 8osha (3olden Sheath)
B.9@ Experience of AI amA " ness
B.?/ 'iorous search of the spiritual 1orld
B.?. $*ha+a 6hama or fearless a*ode
B.?< Formless vision
B.?9 5ealisations pertainin to death
IN%5O6UC%ION
In ancient times householders, 1ho had completed their fathil+
responsi*ilities and 1ere ro1in old, retired from 1orldl+ activities to
meditate in the forest. 3reat ,rahmacharins, reliious celi*ates, inspired *+
the desire to help the 1orld and attain spiritual realisation, also used to d1ell
in the forest retreats. Side *+ side 1ith spiritual proress, the+ sustained the
hihest cultural heritae of the race *+ impartin eneral education to *o+s,
1ith an attitude of spiritualit+. Not onl+ ordinar+ peopl+ *ut also >ins and
emperors had a*solute conGdence that the teachers to 1hom their *o+s 1ere
sent for education 1ere the *est, of men in the societ+. %hese forest"d1ellin
teachers 1ere 1ell"versed in secular as 1ell as spiritual sciences. %he+ 1ere
supremel+ dispassionate, self"controlled, masters of the senses, the ver+
em*odiment of ethical life, self"realised, compassionate to1ards all *eins,
endo1ed 1ith intuition and su*tle vision, 1ell"versed in the science of -ancha"
8osha"s (the Gve sheaths) of the individual and the >no1lede of the universal
2oa esta*lished in ,rahman (the $*solute), and devoted to the vo1 of
,rahma"char+a (complete celi*ac+). %he+ 1ere full+ competent to impart the
secrets of 6ahar 'id+a, the science of soul, to hum*le and DualiGed aspirants.
$ccordin to the sa+in A'id+a dadati 'ina+amA (8no1lede endo1s one 1ith
humilit+), those reat souls, havin attained a superhuman state of
consciousness, 1ere free from pride, devoid of self"praise, hum*le aid simple.
!avin approached such &ahatmas and havin *ecome their students, not
onl+ the *o+s of the $r+an race *ut also all others, +oun and old, poor or
1ealth+ persons of *oth sexes, >ins and emperors, all approached them as
aspirants, and havin Duenched the thirst of spiritual aspiration used to attain
supreme satisfaction.
%he national ideals of those times 1ere of a ver+ hih standard. %hat is 1h+
the *o+s of householders endo1ed 1ith ood Sams>ara"s (impressions) 1ere
the em*odiment of truth"*o+s li>e Sat+a>ama and Nachi>eta. %he+ did not
desire an+thin except the science of ,rahman (the $*solute), even learned
scholars craved to attain the su*limit+ of their lives. %oda+, aspirants should
emulate their lorious example and develop humilit+, devotion to 3uru
(preceptor), truthfulness, virtue, selfeEort, riht conduct, self"control,
endurance and contentment. ,ecause lone 1ho is full of vices, 1ho is
addicted to evil ha*its and harsh 1ords, cannot *e DualiGed for such su*lime
science as this $tma 'i7nana (the Science of Soul).
%hose ancient $char7as or teachers received students 1ho 1ere hum*le, pure,
s1eet"tonued and entle. %he+ used to initiate them
1ith the commencement of stud+ of the 'eda"s the+ imparted to them
>no1lede of secular as 1ell as spiritual sciences. $lon 1ith their eneral
studies, students had to perform $nushsthana " a reliious discipline of
repetition of sacred s+lla*les li>e AOmA or the 3a+atri &antra. O*servance of
the vo1 of ,rahmachar+a 1as compulsor+ for all. Even ver+ old people used
to come for spiritual instruction, and the+ too had to o*serve ,rahmachar+a
and live as an inmate of the hut 1ith the 3uru under his uidance. %he
teacher used to instruct them in the practice of the eiht lim*s of 2oa "
2ama, Ni7ama, asana, -rana+ama, -rat+ahara, 6harana, 6h+ana and Samadhi
(moral restraints and o*servances, ph+sical postures, *reath"control,
a*straction, concentration, meditation and illumination). 6a+ *+ da+, trainin
developed in an atmosphere of (apa (repetition of sacred names or h+mns),
austerit+ and stud+ of scriptures. %he practice of $sanas (ph+sical postures)
and -rana+ama (*reath"control) developed Sharira Shuddhi or puriGcation of
the *od+, 1hile practice of concentration and meditation developed
$ntah>arana Shuddhi or purit+ of heart. In the Upanishas this tradition of
receivin ,rahma 'id+a *+ approachin a 3uru is clearl+ descri*ed. %he
student has to live 1ith 3uru performin %apas (austerities and penance) in
the form of service of the 3uru, there*+ purif+in his heart, and has to learn
from him. 6isciples derived immense pleasure from servin the 3uru 1ith
*od+, mind and 1ealth, *+ *rinin alms, fuel for the Gre, and *+ tendin the
co1s. %hus the heart of the aspirant rendered pure and soft and havin
pleased his teacher throuh service, he 1as eventuall+ DualiGed to receive
the su*tle >no1lede of ,rahman. (ust as a co1 provides mil> for her calf,
3uru sho1ers the >no1lede of ,rahman, science of Self"realisation, 1hich is
attaina*le *+ Samadhi, on the hearts of these hum*le students.
O Lord, 1ill those olden da+s come *ac> to India even no1 K 2es, those da+s
1ill come aain 1hen the ood >arma"s (actions) of men *ear fruit and %h+
3race is sho1ered 1ith motherl+ compassion. &odern India shall aain rise in
the Grmament of the 1orld as a radiant sun illuminatin it 1ith the liht of
1isdom. 4e should have faith in this.
Even no1 there are aspirants 1ho are DualiGed to receive divine race " those
1ho have practised 2ama and Ni+ama (the moral restraints and o*servances),
1ho have attained dispassion to1ards the sense"pleasures of the
householderAs life throuh stud+ of scriptures and hol+ association, in 1hom
the Gre of spirtual enDuir+ has *een >indled so that the+ transcend the duties
of the 1orld, 1ho are practisin 1holetime Sadhana (spiritual discipline) of
$sana, -rana+ama, -rat+ahara, and are developin serenit+, self"control,
endurance, renunciation of desires, faith and other divine Dualities, 1ho are
desirous of dedicatin the remainin period of their lives in devotion to the
spiritual path " such men and 1omen, havin lived under the uidance of
3uru and havin received 3uruAs race and divine compassion shall attain the
liht of the >no1lede of atman (Soul) and en7o+ the supreme *LISS of the
Lord.
%hose aspirants 1ho have >no1lede of philosophical truths, and at the same
time have raised the level of their lives *+ the practice of 2ama, Ni+ama,
$sana and -rana+ama, 1ill derive much *eneGt *+ follo1in the Sadhana
descri*ed in this *oo>. %hese practices are possi*le in the household life also.
6iLcult+ arises in the practice of -rat+ahara or 1ithdra1al of senses, 6harana
or concentration, 6h+ana or meditation, Samadhi or superconsciousness, and
in the realisation of supersensuous internal and m+sterious truths *+ the
practice of Sam+ama (concentration that com*ines 6harana, 6h+ana and
Samadhi). !ere aspirants sometimes *ecome confused and remain entanled
for +ears 1ithout developin further. 4hatever little is o*tained after much
diLcult+ does not satisf+ the heart of the aspirant 1hen then attainment is
imperfect. %he path of self"realisation is not so simple as the 3eneral path of
devotion, the ,ha>ti &ara. !o1ever, aspirants endo1ed 1ith dispassion,
1ith exHellent virtues, 1ho have studied 1ell and 1ho have *urnin
aspiration, 1ill attain self"realisation throuh the follo1in method 1ithin
three +ears.
First Year
First of all, $sana or ph+sical posture must *ecome stead+ for atleast t1o
hours, and -rana+ama or *reath"control must *e perfected. $ Sadha>a should
then follo1 the follo1in course#
.. -rat+ahara Sadhana (-ractice of 1ithdra1al of senses). In this Sadhana
the senses are 1ithdra1n from the sense"o*7ects of the outside 1orld
and the San>alpa"s and 'i>alpa"s (thouhts and imaination of the
mind) are chec>ed. One learns *+ constant endeavour to >eep the mind
free from all thouhts of o*7ects and to maintain the one"pointedness of
mind.
<. 6harana Sadhana. 6harana or concentration is perfected *+ centrin
the mind either on one of the internal centres of the *od+ or on an
external o*7ect. %his is a preliminar+ step as a help to1ards the practice
of meditation.
9. 6h+ana Sadhana. ,+ the practice of meditation the aspirant enters into
the ross part of the *od+ ($nnama+a 8osha or Food Sheath). &editation
on the ross form of an o*7ect constitutes one deree of identiGcation
Savitar>a Samadhi (Superconsciousness on the reasonin plan.
?. $1a>enin of 8undalini, the latent divine force in the *od+, and the
piercin of the six cha>ra"s (plexus centres) of the Sushumna (su*tle
channel of the spinal cord). ,+ the practice of Savitar>a Samadhi one
reGnes internal realisation.
B. -ranama+a 8osha 'i7nana (8no1lede of the 'ital $ir Sheath). ,+ the
practice of Savitar>a Samadhi the aspirant distinuishes *et1een the
t1o sheaths " $nnama7a (Food Sheath) and -ranama+a ('ital $ir
Sheath). !e has to realise directl+ all the >no1lede pertainin to the
-rana"s or vital airs.
Second year
.. ,rahmarandhra -ravesh (entr+ into the 3reat !ole in the cro1n of the
head). In Sampra7nata Samadhi (Samadhi 1ith consciousness), *+ the
eEort of meditation, the 2oi enters into ,rahmarandhra and realises
&anoma+a 8osha (&ind Sheath), 'i7nanama+a 8osha (Intellect Sheath)
and their mutual relationship. %hen the next stae of ,rahmarandhra
-ravesh follo1s.
<. In the &anoma+a 8osha or &ind Sheath. ,+ Sampra7nata Samadhi the
2oi has to realise mind, the functions of the senses and the orans of
action and the functions of mind (its action of ive and ta>e) con7oined
1ith the senses.
9. In the 'i7nanama+a 8osha or Intellect Sheath. ,+ the practice of
Savichara Samadhi one has to realise the functional relationship of mind
and ,uddhi (Intellect). %his includes the realisation of ross elements
and su*tle elements (%anmatra"s).
?. $ttainment of the >no1lede of the Su>shma Sharira ($stral ,od+). %he
astral *od+ is composed of mind sheath, intellect heath,and the spheres
of Gve %anmatra"s or su*tle elements, and 1hich resides in the
,rahmarandhra or the reat hole in the cro1n of the head. $n aspirant
learns to realise the >no1lede of the astral *od+ and its functions, ho1
it can *e controlled, and the attainments the student can ain throuh
this *od+.
B. 6irect realisation of the ross 1orlds and the hiher 1orlds, ho1 this
science is attained, ho1 one visualises the hiher 1orlds throuh the
astral *od+.
Third year
In this +ear one attains the >no1lede of causal *od+ and the $nandama+a
8osha (,LISS Sheath), 1hich includes the >no1lede of atman (Soul) and the
a*ode of $tmain. %he realisation implies also the realisation of ,rahman (the
$*solute). %he method is as under#
.. Entr+ into the heart. %hrouh Savichara and Nirvichara Samadhi one
attains realisation of the causal *od+, $nandama+a 8osha (,LISS Sheath
in the heart) toether 1ith its six constituent elements # su*tle -rana,
Eo, Chitta, (iva (individual soul), -ra>riti (matter), ,rahman (the
$*solute).
<. %he >no1lede of the mutual relationship of the six factors of the causal
sheath. Individual soul and ,rahman are realised throuh the causal
*od+, therefore the+ are considered as factors of the causal *od+. ,ut
the+ are not related to the causal *od+ in the same 1a+ as the lim*s to
the ph+sical *od+. 4hile the other four are related as the lim*s to the
*od+, the relationship of the causal *od+ and (iva and ,rahman is li>e
that of a container and the contained ($dhara"$dhe+a Sam*andha).
9. ,+ the practice of $sampra7nata Samadhi (illumination 1ithout
individual consciousness) the Sams>ara"s (mind impressions) are
dissolved or made inactive.
?. $ttainment of -ara"'aira+a or supreme dispassion, that is, detachment
from the three 3una"s (Dualities of matter) " Satt1a, 5a7as and %amas
(purit+, passion and inertia). Until all these three and transcended the
Soul is *ound to 1orldl+ experiences.
B. Esta*lishment in the S1arupa or essential nature, *+ attainment of
,rahma"Sthiti (Grm repose in ,rahma).
%he a*ove course is for the *est t+pe of aspirants. $ medium class aspirant
attains the >no1lede of one sheath in one +ear, thus in Gve +ears he
completes the course. For other aspirants no period is Gxed.
Instructions in the practical attaiment of these are iven at m+ $shrama"s#
2O3$ NI8E%$N
.. &uni ">i " 5eti(5ishi>esh)
<. Uttar>ashi.
9. 3anotri.
?. -ahalam.
!O4 6I6 I $MUI5E %!IS SCIENCE OF SOUL K
%o explain this I must descri*e three ma7or events of m+ life 1hich should
infuse courae and instil faith in ever+ *eliever in 3od. %hese are siniGcant
episodes rather than connected auto*ioraph+I therefore I shall descri*e
them in *rief.
Renouncing Home. For the stud+ of scriptures and attainment of spiritual
realisation it is a*solutel+ essential to *ecome ,rahmachari (celi*ate), *ut
*oth these are diLcult to accomplish in mundane life. 6esire for the spiritual
life 1as intensiGed *+ Satsan (hol+ compan+) of the adora*le 3urudeva Shri
S1ami 5amananda7i 3iri. I Grst had the privilee of his hol+ presence a*out
Gft+six +ears ao. $t that time I 1as fourteen or Gfteen +ears old and 1as
stud+in Urdu and Enlish. %his saint used to sta+ in an orchard on the
outs>irts of our cit+, and I used to sit in his compan+. I am ever+ no1 much
o*lied to this &ahatma. ,ut m+ respected father 1as opposed to m+ desire
for stud+ of scriptures and 3odrealisation. One da+, in order to avoid much
strule and for the fulGlment of m+ aim, I too> a *lan>et and a fe1 rupees
and left the house at midniht. %his too> place in the +ear .@/9, in the month
of $pril (Samvat .@=/, the month of 'aisha>ha accordin to vi>ram Era). I
1ent on foot *+ a path throuh a forest to1ards !ard1ar. %here I spent man+
months 1ith another ,rahmachari of m+ o1n ae, livin upon mere *ael fruit
in the forests *e+ond Sapta Sarovar and in the 8a7ali",an forest. %houh 1hile
stud+in in &ohan $shram, I spent several +ears in search of +ois, +et I did
not Gnd a +oi of m+ choice. %hen, in despair, 1e *oth 1ent to 6elhi and
settled do1n to stud+ Sans>rit for several +ears. $fter that, 1ith the intense
desire to stud+ F$shtadh+a+iF and F&aha*hash+aF, 1hich are more advanced
than ASiddhanta 8aumudiA, 1e 1ent to 5a1alpindi and from there started for
>ashmir on foot. !avin travelled a distance of t1o hundred miles throuh the
sno1+ mountains in the 1inter month of &aha (Fe*ruar+), 1e eventuall+
reached Srinaar in 8ashmir.
urude!a is found. It 1as durin the last 1ee> of 'aisha>ha ($pril), 1hen
1e 1ere *oth stud+in our *oo>s seated in F!a7uri",aF at a*out @ oAcloc> in
the mornin, that 1e heard a voice call # FO ,rahmacharin"s, 1hat are +ou
readinKF 4e ot up and sa1 that a resplendent saint of the ae of ?/"?B,
1ith matted loc>s, 1earin nothin *ut a 8aupina (a small loincloth) on his
*od+ 1as standin *efore us. !e had 1ith him for a seat half of a 8am*al
(1oollen ru) 1hich 1as rolled up in another 8aupinaI there 1as nothin else
1ith him. 4e prostrated at his feet, and I replied #
F4e are stud+in rammar.F
F4hat 1ill +ou do *+ stud+in rammar KF
F4e shall stud+ the 'eda"s, so that 1e ma+ attain the >no1lede of atman
(atma"(nana).F
F%here is also a short cut for attainment of $tma (nana, it 1as
this short path that 6hruva, -rahlada, Nachi>eta and others attained
atma"(nana.F
FO &ahara7, if 1e also et such 2oi"&ahatma"s, 1e too shall ive up our
studies and tread the same path.F
%his short conversation made a deep impression on us. %hen he said in a ver+
aEectionate tone # F4ell, come 1ith me. I shall teach you the means of
attainin the >no1lede of $tman.F
4e follo1ed him as if 1e 1ere charmed *+ some &antra or sacred h+mn. !e
too> us to a *eautiful place on the *an>s of the Sindhu river, *e+ond
3andhar*al in a direction of Sunmara. !e entered a cave, cleaned it, and 1e
lived there, he himself Gxed his seat on the *an> of the Sindhu river. !e
explained to us that durin the da+s of Sadhana 1e 1ould eat, once a da+,
onl+ rice, *utter and salt. %his &ahatma used to et for us ten chata>s of rice,
t1o chata>s *utter, and salt, dail+ from the shop of a 8ashmiri -andit six miles
a1a+. 4e used to coo> in an earthen pot, and havin Grst served &ahara7, our
teacher, 1e then too> our o1n food. 4e used to eat on the stones. !e ate
onl+ half the Duantit+ of food that each of us too>. In this 1a+, I and the other
,rahmachari continued our 2oa"Sadhana for a month, >eepin the cave
1arm *+ *urnin 1ood. Our dail+ -roramme used to chane after ever+
seven da+s as descri*ed *elo1.
First Week. Six hours for sleepinI = hours for continuous (apa of 3a+atri
&antra in one sittin posture (1e 1ere allo1ed to chane our le -osition
t1ice) I < hours for stud+ of 2oa"6arshan (*+ -atan7ali)I < hours for
committin the lessons to memor+ I < hours for $sana"s, -rana+ama and
other !atha 2oic 8ri7a"s (performances) I < hours for ta>in *ath and
ans1erin calls of nature I < hours for evenin 1al> and < hours for food and
rest.
Second Week. In this 1ee> 1e had to do (apa of the three &ahav+ahriti"s
alone (FOm ,huh, ,huva, S1ahF) continuousl+ for eiht hours in one sittin
posture, chanin le -osition once onl+. %he evenin 1al> 1as dispensed
1ith *ut the rest of the -roramme continued as in the Grst 1ee>.
Third Week. %en hours (apa of Om>ar (-ranava) continuousl+ 1ithout chanin
le position. 6urin this period the (apa stopped several times and I
experienced an indescri*a*le stillness. For several hours I 1as lost in a
trance, una1are of an+thin.
Fourth Week. No1 1e 1ere trained to sit for t1elve hours continuousl+,
enain ourselves in reducin the Sam>alpa"s and 'i>alpa"s (thouhts and
imaination of the mind) and *ein in a state of cessation of thouhts. 4e
used to sit from mid niht to mid da+, and sleep for four hours onl+. %he
remainin time 1as spent in the rest of our proramme. 6urin this period I
experienced such a Samadhi that there 1as no a1areness of m+self or of the
1orld.
%hus, in this one month I learnt ?/ t+pes of -rana+amas, .0? $sana"s, Neti,
6hauti and other Shat 8arma"s, and committed to memor+ the 2oa Sutra"s of
-atan7al toether 1ith their commentaries. 4ith the practice of sittin in one
asana for t1elve hours continuousl+ I used to et Shun+a"Samadhi (void"
experience) for ten to t1elve hours. %his 1as due to the race of our revered
&ahatma.
Out of man+ miracles and lories I 1ant to mention three 1onderful episodes
of that &ahatma, 1ho 1as a celi*ate from his childhood, eEulent 1ith
>no1lede, perfectl+ dispassionate, 1ell"versed in Upanishaidic 1isdom and
Grml+ esta*lished in ,rahman.
Once 1e reDuested him for a 1al> in the forest. !e 1ent 1ith us and 1e
1al>ed on a neih*ourin hill. 4e had to run in order to >eep pace 1ith him
1hile he 1as 7ust 1al>in in an eas+ manner. 4hen 1e had one a little 1a+
he lauhed at the stic>s in our hands. F4h+ have +ou *rouht these stic>s KF
he as>ed. 4e said, F%o protect ourselves from violent 1ild animals.F -resentl+
a *ear emered from a *ush and pounced upon us. ,ut our &ahatma made us
thro1 do1n our stic>sI then ma>in a esture 1ith his hand he said to the
*ear F3o, m+ son.F %he *ear left us and 1ent a1a+ 7umpin and dancin.
%hus 1e sa1 the perfection of the practice of non"violence ($himsa).
Once 1e expressed a desire to eat some s1eetmeats. !e said in an
aEectionate tone # F'er+ 1ell, I 1ill arrane for s1eet *+ the evenin.F 4hen
1e 1ere sittin *+ the Gre in the evenin he came to us and said F4hat
s1eetmeats 1ould +ou li>e to eatKF I said at once# FS1eetmeats of the
3hante1ala shop in the Chandni Cho1> of 6elhi are ver+ nice.F (4hile
stud+in Sans>rit and livin in 6elhi I had eaten s1eetmeats from this shop
several times.) !e smiled and sat do1n. !e then as>ed us to 1ash our faces
in the river and come to him. 4hen 1e came out of the cave 1e sa1 a *ear
roamin a1a+, so 1e came *ac> in haste. 4e then sa1 the &ahara7 had in his
hand a plate of fresh s1eets. !e as>ed us to eat to our satisfaction. Seein us
*e1ildered and ru**in our e+es, he said." F$re +ou a1a>eK Eat these
s1eets.F 4e ate the s1eets to our heartAs content. %he+ 1ere 7ust li>e those
from the shop I had mentioned. %he plate 1as in his hands 1hile 1e 1ere
eatin. 4hen 1e had Gnished he as>ed us to 1ash out mouths in the river. 4e
hun *ac> a little throuh fear of the *ear. !e as>ed F4h+ are +ou afraid K
%here is no cause of fear. So 1e 1ent to the river. 4e did not see the *ear
there, *ut 1hen 1e came *ac> to the cave the plate too had disappeared I
onl+ &ahara7 1as seated there. %his 1as due to his conDuerin the ross
elements.
%hose 1ere *lessed da+s. %he 7o+ of his compan+ is indescri*a*le. %houh he
did not tell us, 1e inferred from his tal>s that he 1as a -un7a*i saint *+ the
name of -armananda $vadhoota. 4e sa1 another miracle of his Samadhi
(trance) in 1ater. %his too> place on the t1ent+"Gfth da+. $ forest oLcer came
to sta+ in the villae of the shop>eeper 1ho supplied our food. !earin the
praise of our &ahara7 *+ the shop>eeper, the oLcer 1ished us to dine 1ith
him. Next da+ he came 1ith other people at .. a.m. to fetch us. It 1as 7ust an
hour *efore our meal time. 4e 1ent to ta>e our *ath 1ith &ahdra7, 1ho
entered into deep 1ater near*+. 4hen he did not come out for nearl+ an hour
1e all *ecame anxious, fearin that he 1as dro1ned. $t last, some people
dived in and *rouht him out of the 1ater, still seated in ,addha"-admasana
posture. $fter some time he heaved a lon sih and opened his e+es 1hich
appeared as if Gre 1as comin out of them. Ever+one 1as frihtened to see
this, and all 1ere silent. !e said # F4h+ did +ou *rin me out 1hen +ou >ne1
that I 1ould come m+self K %oda+ +ou 1ill not et an+ food. F %hose -andits
*eed and pleaded 1ith &ahara7 *ut he turned a deaf ear to all and the+ had
to o a1a+. &ahara7 >ept us 1ithout food for four da+s and 1e enaed
ourselves in meditation durin that time. %hen, on the thirt+"Grst da+ he made
us sit *efore him at niht 1hile he sho1ered instructions on us from .. p.m.
to < a.m. %hen 1e 1ere directed to rest. 4e retired, *ut could not sleep. $fter
one hour or t1o thin>in that this 1as time to do ,ha7an (1orship *+ h+mns),
1e ot up and 1ent to 1ash in the river. 4e could not Gnd &ahara7 at his
place. 4e 1ent *ac> to the cave *ut could not concentrate on ,ha7an. 4hen
1e did not see &ahara7 even in the mornin 1e *ecame 1orried. 4e 1ent on
searchin for him for three months, then *ein still una*le to Gnd him 1e
came do1n from the cave. Several +ears later I sa1 him aain at 5ishi>esh at
,asudhara for a fe1 minutes, *ut after that he 1as never seen aain.
I meet Satguru. Findin that Shun+a Samadhi (void experience) alone does
not ive internal illumination, I 1ent in search of another 2oi in the ardha
8um*hi of !ard1ar. In this search a saint called out to me on the 1a+ to
,himoda. !is clothes and appearance 1ere not ood. !e as>ed for some
mone+ 1hich I ave. I sat near him. !e then commanded me, as it 1ere # F3o
direct to 3anottari I +ou 1ill *e *lessed.F !avin than>ed him, I 1ent on
to1ards Uttar>ashi. !ere, 1hile proceedin up the mountains a 'airai 2oi
told me that a reat 2oi had recentl+ come from %irtha -uri. %his 2oi usuall+
lived in %i*et. %he saint told me# FFrom !arsil ascend *+ the side of the river
Sh+amana. %he path is diLcult. If +ou meet him and if he *esto1s his
race, +ou 1ill *e *lessed indeed.F
I had previous experience of travellin in those places. I too> 1ith me food for
four or Gve da+s and started out. !avin reached !arsil, I ascended *+ the
side of the river, a place I had not seen *efore. $fter t1o da+s I left the river
*an>, ascended the mountain and found a level Geld 1ith a stream of 1ater. I
sa1 some smo>e risin from a near*+ cave, 1ent to1ards it, and sa1 a small
openin 1here a Gre 1as *urnin slo1l+. $ radiant &ahatma 1ith a *road
forehead and thin *od+ 1as sittin on a seat made of ,ho7apatra and 1ood.
Close at hand on the round la+ a 1ater vessel, a pair of tons, and an axe. I
stood for a lon time 1ith hopeful expectation, *ut the &ahatma did not open
his e+es. %hen I returned to the stream of 1ater and after ta>in m+ *ath
returned to the cave and sat at the openin. %he &ahatma a1o>e from
Samadhi at a*out noon. Seein me in front of him he as>ed me in Sans>rit m+
reason for comin. I told him of m+ search for a 3uru 1ho could lead me to
illumination, and he allo1ed me to sta+ 1ith him. I oEered Laddu"s
(s1eetmeats) that I had *rouht 1ith me *ut he did not accept them. !e ave
me, on the other hand, some 8anda (tu*er root), roasted in Gre, to eat, and
as>ed me to rest in the cave and meet him aain the follo1in afternoon.
Next da+ I did not feel hunr+ *ut dran> 1ater 1henever I felt thirst+. I 1ent
to him at the appointed time in the afternoon and sat in front of him in the
usual asana (posture) as directed *+ him. I aHed at him peacefull+ for a
1hile, then he placed his racious hand on the cro1n of m+ head, over the
,rahmarandhra. &+ e+es closed and I attained some un>no1n state. &+ *od+
1as illuminated as if *+ an electric liht. %his liht Glled the entire *od+ and
revealed all its inner state and su*tle processes. I 1ent on seein the ver+
same thins that +ou ma+ all read in this *oo> and visualiHe *+ 2oa "
concentration " 1ithin +our o1n self.
It is t1ent+"eiht +ears since that time. &+ enDuiries ceased and there 1as no
loner an+ necessit+ to o to a reater saint. %he cause of this satiet+ in
>no1lede is the *lessin of that &ahatma and the vision that he sho1ed to
me for Gfteen hours. From ; p.m. that evenin to ./ a.m. the next da+ he
made me sit continuousl+ in samadhi (trance). Next da+, 1hen I a1o>e from
samadhi, I fell at his feet, 1ith e+es full of tears. %hen he said # F4ell, no1 +ou
ma+ oI this much 1as the science. I have sho1n +ou all. 3o on perfectin
this *+ continuous practice.F
In o*edience to his command I have made this science Jo1er and ive forth
fruit *+ livin in seclusion and o*servin the vo1 of silence (&ouna) for man+
+ears. 6urin this period I also uided other aspirants, helpin them to
practise meditation. No1, *+ the ,lessins of the Lord, 1ith the o*7ect of
preservin the traditional science of self"realisation, I have descri*ed this
science in this *oo> and I oEer it at the feet of the Lord for the *eneGt of
humanit+. I *o1 in ratitude and 1ith devotion to the lotus feet of those
racious 3uru"s 1ho instructed me.
-5OLE3O&EN$
Trinity of "ody and #!e sheats
!o1 is (ivatman, the individual soul 1hich is concealed *+ the com*ination of
three *odies, to *e realisedK %hat is the su*7ect of this *oo>. %herefore it is
necessar+ to descri*e the *od+ in all its aspects and the possessor of the
*od+.
%hat 1hich is termed FIF or F&eF is, in fact, made up of the $reate of t1o
%att1a"s (principles)"(ada or inert matter, and Chetan or consciousness.
Consciousness a*ides in, and is hidden in the matter. %he a*ode of the
conscious atman (soul) is this *od+ made up of material elements, and is
li>ened to a castle. %here are three parts of this castle the ph+sical *od+, the
astral *od+ and the causal *od+.
The h!sical or gross "od! is the main ate for approachin the soulI 1e have
to enter *+ this main ate. %his ph+sical *od+ is made up of Gve material
elements and is *orn of past actions. It has t1o parts"the rosser part is
$nnama+a 8osha (Food Sheath) and the other is -ranama+a 8osha ('ital $ir
Sheath). %oether, the+ oEer ross services to (ivatman, Lord of this castle.
,ut this ph+sical *od+ does not have its o1n strenth to serve the soul. %his
strenth or ener+ comes from another *od+ that a*ides in the ph+sical *od+.
%his is Su>shma Sharira (su*tle or astral *od+). %his astral *od+ is devoid of
nerves, veins, arteries or Jesh and *ones I it is made up of extremel+ su*tle
vapour"li>e element, it is even devoid of lim*s, *ut pervades the 1hole
ph+sical *od+. lt is the conductor of the ph+sical *od+I in other 1ords, all
actions of the ph+sical *od+ ta>e place *+ the ener+ and the promptin of
the astral *od+ alone. ,ut in this promptin t1o t+pes of ener+">no1lede
and action are *lended. ,+ the *lendin of these t1o forms of ener+ there
arises a force >no1n as life. It is *ecause of this life that the ph+sical *od+
remains alive and performs all its functions.
The astral "od! also has t1o parts # &anoma+a 8osha (&ind Sheath), the
action predominatin part, and 'i7nanama+a 8osha (Intellect Sheath), the
>no1lede predominatin part. It is a 1onder that this life force too does not
animate the astral *od+, and there is +et another *od+ that pervades the
astral *od+ and ives life to it. %his is 8arana Sharira, the causal *od+ (also
>no1 as Lina Sharira or $v+a>la Sharira).
The causal "od! is much su*tler than the astral *od+. $lthouh it ives ener+
to the astral *od+, its o1n vitalit+ has a diEerent a*ode"anandama+a 8osha
(,LISS Sheath). %his is li>e a mass of liht, +et it is inert I it too does not have
its o1n facult+ to enerate life"force.
%hus, these three part of the castle of the soul are completel+ inert as
compared to the conscious (ivatman. 4e see this clearl+ in da+"to"da+ life.
4hen a livin and movin *od+ suddenl+ *ecomes actionless and lifeless, 1e
sa+ in common parlance that the (ivatman, the individual soul, has one out
of this *od+. It directl+ proves that it is *+ the association of this conscious
(ivatman that the $reate of the Gve sheaths appear to *e conscious. It is
*ecause of the contact of this conscious soul that ener+ in the form of (nana
or >no1lede, and 8ri+a or activit+, arises from the chitta Satt1a, the pure
mid"stuE of the anandama+a 8osha (,LISS Sheath).
Chitta is the >no1lede"predominatin part of the anandama+a 8osha.
$ham>ara or eo, 1hich is the action"predominatin part of the ,LISS Sheath,
spreads *oth the t+pes of ener+ and *rins them out of $nandama+a 8osha
in the form of Su>shma -rana or su*tle vital force. %his force enters the astral
*od+ 1ith a 7er> or push. %he astral *od+ *ecomes alive *+ this life force and
in turn ma>es the ph+sical *od+ alive and active. %his process continues
throuhout the life of an individual.
%he method *+ 1hich one enters into this castle of the *od+ and ains
>no1lede of conscious spirit (soul), veiled *+ unconscious matter is >no1n
as atma 'i7nana, the science of soul, or self"realisation. %he present *oo>
ives a detailed exposition of this science.
In this ver+ castle (the *od+) ish1ara, the Lord 1ho controls the entire
universe, is also present. %hat is the experience of all saints and saes. 2et
the reater portion of aspirin humanit+ see>s 3od outside in temples,
mosDues, churches, urud1aras, at 8ashi, (aannath -uri, 8edarnath,
,adrinath and other places of pilrimae. %his 8onfusion of 3od *ein inside
and outside is a reat pro*lem and it is at Grst diLcult to discover the truth.
Let us consider this pro*lem.
%he most authoritative texts, the Upanishad"s, declare#
%he man 1ho has renounced the Lord seated in the cave of the heart,
searches for other ods (i.e., oes to other places to Gnd him) is see>in
*ro>en lass pieces havin thro1n a1a+ the pearl that 1as in his ver+ hand.
$tman and -aramatman (Individual Self and Supreme Self) are ver+ close, +et
man is una*le to realise them. 4h+ is it so K ,ecause *oth are extremel+
su*te. $ccordin to Upanishad"s#
(ivatma (Individual Self), that is su*tle and minute, and Ish1ara (Supremne
Self) 1ho is reatest of all, *oth d1ell in the cave of the heart.F
$ccordin to these declarations of the Upanishad"s this much is evident that
(i) (ivatma is minute, (ii) ,rahman or 3od is reat. %hen +ou can decide for
+ourself 1hich is the riht path.
In 8athopanishad the teacher 2ama (Lord of death) states#
(ivatman and -aramatman are *oth so su*tle that the+ cannot *e seen *+
normal vision I the+ are hidden in the cave of the innermost heart cham*er
and the+ are 1ithout *einnin or end. !o1 *eautifull+ the reat teacher
presented this truth in fe1 1ords N !e oes on to descri*e the fruit of the
vision of (ivatman and -aramatman one 1ho realises the divinit+ >no1a*le *+
$dh+atma 2oa (the 2oa of atman) *ecomes free from all the pairs of
opposites such as !arsha and Sho>a (elation and rief), 5aa and 61esha
(desire and aversion) etc.
%hus, the conscious principles a*ide in the heart"(ivatman, su*tle and minute,
and Ish1ara, 3od, the reat 1ho is omnipresent. %hese are hidden in the
treasure"chest of the heart in this *od+"the castle.
$lthouh 1e see nine ates (e+es, ears, nostrils, mouth, orans of evacuation
and reproduction), in this castle made up of Gve ross elements +et these
ates close after a short distance. 4e do not see an+ other ate *+ 1hich 1e
can enter, and 1ithout entr+ 1e do not succeed in our purpose of self"
realisation. Even the main ate is not apparent from the outsideI it is secret
and hidden, +et 1e must enter the castle *+ this ate onl+. !ence our
Sadhana (spiritual discipline) commences 1ith the $nnama+a 8osha (Food
Sheath). %his outer veil has *ecome the main cause of soulAs *ondae. Until
1e acDuire the science of the internal and external nature of this sheath 1e
cannot proceed further. %hen, havin understood its true nature, one should
develop 'aira7a (dispassion) to1ards it. In this 1a+ the ross *od+ also
*ecomes an aid in th." path of li*eration I *+ realisin its unhol+ and transitor+
nature one destro+s his attachment or infatuation for it. lt is *ecause of
infatuation *orn of attachment to the *od+ that one suEers innumera*le
aCictions, round *+ the 1heel of *irth and death. Our forefathers realised
this truth after +ears of 2oa"Sadhana, and developed the science of soul to
save man>ind from intense miser+ due to inorance. 4ithout 2oa"Sadhana
one cannot >no1 the secret of life, nor can one unterstand the nature of
$tman or experience the realit+ of 3od in 1hose overnance the entire 1orld
exists.
,+ practisin lim*s of 2oa one destro+s the impurities in him, ains
eEulence of >no1lede, there*+ attainin the po1er of discriminatin
-ra>riti(&atter) $N6 one As essential nature.
From this point of vie1 5a7a 2oa is the *est of all methods *ecause it is a
straiht path. 5a7a 2oa is the s+nthesis of the 2oa of eiht lim*s " 2ama,
N+ama, $sana, -rana+ama, -rat+ahara, 6harana, 6h+ana, and Samadhi. ,+
practice of the last four lim*s"-rat+ahara (1ithdra1al of senses), 6harana
(concentration), 6h+ana (meditation), and Samadhi (super"conciousness)"a
2oi raduall+ masters the $nnama+a 8osha (Food Sheath) and -ranama+a
8osha ('ital $ir Sheath), then one controls the astral *od+ made up of Gve
%anmatra"s (su*tle elements) and the 6iv+a 'isha+a"s (su*tle en7o+ments of
divine o*7ects *+ the astral *od+). !avin perfected Sadhana of these four
parts *+ the po1er of Sam+ama (Grm concentration) thus developed, a 2oi
*ecomes a*le to use divine senses.
Tajja!at Prajnalokah F *+ victor+ over Sam+ama one attains the liht of
intuitionF (-atan7ai 9"B). Out of the divine sense the divine e+e *ecomes a*le
to realise all the internal functions ceaselessl+ performed *+ &anoma+a
8osha, 'i7nanama+a 8osha and $nandama+a 8osha. !uman life is *ased on
these functions. %he reat 2oi -atan7al instructs us #
Tas!a #humishu $ini!ogah
FSam+ama is to *e practised *+ saeF (-atan7al 9"=).
$ 2oi should direct the po1er of his Sam+ama to1ards hiher states of 2oa I
in other 1ords, he should o on realisin the divine o*7ects, divine functions
and en7o+ments of the three sheaths &anoma+a, 'i7nanama+a and
$nandama+a). !e should continue until he attains S1arupasthiti
(esta*lishment in essential nature) throuh discriminative understandin of
-urusa and -ra>riti (%he $*solute and &atter) 1hich is the hihest state of
2oa.
4e follo1 $shtana 2oa (the +oa of eiht steps or lim*s)I therefore 1e ive
a *rief description of the Grst four and a clear and detailed description of the
other four so that Sadha>a"s can proceed to1ards self"realisation. %his
-atan7al eihtfold 2oa is a universall+ accepted s+stem. endorsed in man+
scriptures as the *est means of attainin discrimination of -urusa and -ra>riti.
%here are three main rades of aspirants. For the *est and the medium t+pe,
the Grst section of -atan7al 2oa 6arshana is Duite suLcient. For such
aspirants# %"h!asa $airag!a"h!am Tannirodhah
F-ractice and dispassion are the main t1o means for the hihest attainment.F
%he entire 2oa is summed up *+ such Sutra"s as
Yogashchitta $ritti Nirodhah (2oa ., <)I
F2oa is the cessation of all the modiGcation of Citta or &ind,F
Tada drashtu" Swarue %&asthanam (2oa ., 9)
F%hen the seer rests in his o1n natureF.
,ut in order that even those 1ho have their hearts tainted *+ Sams>ara"s and
'asana"s (impressions and su*tle tendencies) of painful 8arma"s (acts) should
not remain 1ithout self"realisation, the saes inspired *+ compassion for all
*eins, discovered the method of $shtana 2oa, the eihtfold 2oa of
-atan7al. ,+ this method Samadhi manifeste raduall+ and the 8lesha"s
(aCictions) are destro+ed. $vid+a (inorance) is the root cause of the 8lesha"
s. 4hen $tman develops the feelin of identiGcation 1ith the internal oran
(the feelin that the internal oran is FmineF) this is >no1n as $vid+a or
inorance, and the destruction of such 1ron feelin is the function of 'id+a "
>no1lede or discrimination. %he internal oran ($ntah>arana) is the purest
and su*tlest eEect of -ra>riti (matter). 4hen the soul realises its distinction
from -ra>riti and conseDuentll+ esta*lishes itself in its o1n essential nature,
the saes call this $pavara or release. $pavara has *een descri*ed thus#
F4hen the 3una"s (the three Dualities of matter"-assion, Inertia and -urit+)
*ecome devoid of an+ purpose involved in their cause or po1er of
consciousness, this is esta*lishment of the soul in its o1n nature. %his is
8aival+a or $pavara. 8anad 5ishi has also deGned Li*eration li>e1ise#
4hen the 8arma"s, pious as 1ell as 1ic>ed, come to an end and the soul is
free from the association of $ntah>arana, then it is not *orn aain.
%his Sutra clearl+ states that *+ the proper practice of the various lim*s of
2oa, impurities are destro+ed and the liht of >no1lede shines more and
more until one attains self"realisation in the form of discrimination *et1een
-urusa and -ra>riti. %his discrimination is attained *+ the last of the Samadhi"
s. ,ut in order to attain the diEerent phases of Samadhi the Grst four lim*s of
2oa are indispensa*le # 2ama (ethical restraints), Ni+ama (moral
o*servances), $sana (ph+sical postures), -rana+ama (*reath"control). %hese
four are the Grm foundation on 1hich -rat+ahara or 1ithdra1al of the senses
is perfected. 4hen -rat+ahara matures, one starts ettin Siddhi in the
constituent of Sam+ama" the po1er of Sam+ama (Grm concentration).
Sama+ama itself has three lim*s # 6harana (concentration), 6h+ana
(meditation) and Samadhi (superconsciousness). ,+ the practice of 2ama,
Ni+ama, $sana, -rana+ama, the ross impurities of Chitta (mind"stuE) are
1ashed a1a+I Chitta is a*le to perceive the su*tle form of 8lesha"s
(aCictions) due to $vid+a (inorance) etc. !avin perceived the su*tle forms
accordin to the Sutra#
Dh!ana'(e!ah Tad&ritta!ah
F%heir modiGcations are to *e destro+ed *+ meditationF One should tr+ to
destro+ the su*tle 'asana"s and 'ritti"s,tendencies and functions of the
8lesha"s. %hese aCictions, 1hich have renounced their Udara or expanded
nature, are hidden in the heart in the form of %anu (thinned"out state) and
-rasupta (latent state), and are destro+ed *+ Gre of discrimination *et1een
-urusha and -ra>ritiI the+ are then turned into parched up seeds (6adha
,i7a).
TH$ FIRST F%&R 'I()S %F Y%A A*+ TH$IR F&*CTI%*S
2ama"s (restraints) " $himsa (non"violence in thouht, 1ord and deed), Sat+a
(truthfulness), $ste+a (non"stealin), ,rahmachar+a (celi*ac+ or continence),
$pariraha (non"covetousness), Ni+ama"s (o*servances), Shaucha (purit+),
Santosha(contentment), %apa(austerit+ $N6 penance) S1adh+a+a (stud+ of
scriptures), Ishvara"-ravidhana (complete surrender to 3od).
Special care should *e ta>en in unitin mind, speech and action in the
practice of these 2ama"s and Ni+ama"s.
$sana or posture is the *asis of these Sadhanas"s. Until an aspirant is a*le to
sit for three hours steadil+ and untirinl+, he cannot proress in internal
Sadhana of 6harana 6h+ana and Samadhi. $n unstead+ mind runs a1a+ from
the o*7ect of its meditation and enaes itself in dou*ts and imainations. ,+
the steadiness of $sana the mind *ecomes stead+. In the Sutra
Sthir'Sukhanmasanam (2oa <"?=),
it is stated that to sit steadil+ in Samadhi for a lon period of time, 1ith
comfort, 1ithout *ein tired, is >no1n as $sana or posture. ,+ easin
pressure on the lim*s and *+ meditation on inGnit+ (ananta), the steadiness
of the posture increases and the $sana *ecomes pleasant. It is often noticed
that 1hen the mind is mered in meditation due to steadiness, the passin of
even t1o or three hours appears as onl+ a fe1 minutes. In a pleasant and
eas+ $sana one does not care for heat or cold, and no dou*ts and
imainations arise in the mind. For this meditation practice, S1asti>, Siddha,
-adma, 'ira and 'a7ra $sana"s are useful.
$t Grst Gnd out for ho1 much time +ou can sit in an+ of these positions easil+
and comforta*l+. %hen increase the period *+ one minute dail+. 4hen +ou
have increased it to Gve minutes, then tr+ to >eep the same time for a 1ee>,
and then increase +our period *+ t1o minutes dail+. !avin increased to ten
minutes, >eep this period stead+ for Gfteen da+s. %hus continue +our practice
until +ou are a*le to sit for three hours pleasantl+ 1ithout an+ diLcult+. %here
are several other t+pes of $sana"s. $sana"s ma>e the *od+ health+ and
render the spine elastic and straiht %hese help in $sana7a+a (master+ over
the ph+sical *od+ and postures).
-rana+ama, or *reath control is the fourth lim*. Scriptures spea> of it in
lo1in terms. -atan7ali states#
Tatah )shi!ate Prakasha&arai!am (2oa < " B<)
F%hen the veil that o*structs liht is destro+ed,F
and
Dharanasu cha !og!ata *anasah (<"B9)
F,+ the practice of -rana+ama mind *ecomes Gt for concentrationF.
%he %amas or inertia that a*ides in the *od+, 1hich has veiled the internal
vision and conseDuentl+ o*structed perception of su*tle o*7ects, is
destro+ed # then mind ains the po1er of concentration. ,ut -rana+ama must
*e learned from a s>illed teacher, an authoritative +oi, or *+ livin 1ith a
3uru under his uidance. It is no use simpl+ readin a*out diEerent >inds of
-rana+ama or experimentin them rec>lessl+. ,+ proper practice of
-rana+ama one attains master+ over -rana (the vital *reath) and
conseDuentl+ master+ over mind and ph+sical *od+. In this development
inhalation and exhalation are harmonised, and as steadiness raduall+
develops there is no o*struction in the practice of meditation and the
Samadhi "s.
TH$ 'AST F%&R 'I()S %F Y%A A*+ TH$IR F&*CTI%*S
-rat+ahara. %he eneral meanin of the term is Amaster+ over senses. Even
1hen the o*7ects are present the sense cannot conise them 1ithout the
command of the mind. In the state of -art+ahara mind detaches itself from
external o*7ects and *ecomes internalised, the senses too cease to run after
external o*7ects and *ecome still. (ust as *ees follo1 the Dueen *ee, so the
senses follo1 the nature of the mind. 4hen mind is internalised the senses
*ecome still and renounce their cravin for o*7ects.
Tatah Parama&ash!atendri!anam (2oa <"BB)
F%hen one attains supreme master+ over the senses.F
6harana#
Desha"andhash'+hittas!a Dharana (2oa 9".)
$ccordin to this Sutra, concentration is Gxin the mind at an+ special point
or o*7ect. It must *e understood that *+ simpl+ concentratin on the external
form of one chosen o*7ect there is no true realisation or intuitional vision,
*ecause the 'rittl"s (mental activities) are not Duietened. ,ut the mind
*ecomes still *+ inorin all other o*7ects. %his concentration can *e external
or internal. %he external 6harana is of Gve >inds, one for each element #
(a) Prathi&a Dharana, or concentration on Earth element. %o Gx the mind on
the s+m*ol ($"U"&), a *lac> dot, a Jo1er, picture of a saint, or a statue of a
deit+ made in old, silver or stone is >no1n as concentration on Earth
element.
(*) ,ali!a Dharana, or concentration on 4ater element. %o aHe at the *an> of
a river or la>eI to concentrate on a 1aveless 1ater 1hile sittin *+ the shore
of an ocean I this is >no1n as concentration on 4ater element.
(c) %gne!a D"arana, or concentration on Fire element. %o Gx the aHe on the
Jame of a lamp, candle, reen"*lue *ul* of soft liht, or Gre in the altar, etc. I
this is >no1n as concentration on Fire element.
(d) $a!a&i!a Dharana, or concentration on $ir element. Stead+in the mind *+
constant touch of air, *+ contact 1ith an+ o*7ect, *+ or the feelin of heat or
cold I or *+ concentratin on the oin in and comin out of *reath I this is
concentration on $ir element.
(e) Sha"dika Dharana, or concentration on Sound element. %o Gx the mind on
Sound or semi"ver*al (apa (repetition of sacred s+lla*les) on the murmurin of
ihe river 3anes on the hummin of the ,hramari -rana+ama (the sounds
heard from it), or on an+ reular sounds, heard from inside on closed ears
(called $nahada Nada)I this is concentration on Sound element.
,+ constant practice concentration *ecomes ver+ po1erful. lt is necessar+ to
intensif+ concentration for the entr+ into meditation.
Internal 6harana develops from the intense practice of External 6harana
1hen the external support of concentration can *e dispensed 1ith in favour of
concentration at the point 1here the unmanifest *ecomes manifest.
6h+ana (&editation). ,+ intensif+in 6harana a state automaticali+ arises in
1hich a Sadha>a (student) is not a1are of time, space and causation (the
limitin ad7uncts of -ra>riti) *e+ond the o*7ect of meditation. %his state has
*een descri*ed in -atan7ala 6arshana thus#
Tatra Prat!a!aikatanata Dh!anam (2oa 9,<)
In other 1ords, the mind that is Gxed on the o*7ect of meditation should not
falter even for a moment, and should continue its identiGcation 1ith the
o*7ect in one continuous stream. %his continuit+ of Jo1 is meditation, isolated
from time, space and causation. %he consummation of this Jo1 is Samadhi (or
superconsciousness).
Samadhi, Tade&artha'*atra'Nir"hasam Swaruashun!ami&a Samadhih (2oa
9,9)
F4hen meditation shines 1ith the o*7ect alone as if una1are of itself, this is
>no1n as SamadhiF. In this state one acDuires inner >no1lede or the
meanin of the o*7ectI the meditator does not experience an+thin else.
,e+ond this stae, *+ developin the diEerent rades of samadhi, one oes
on to acDuire >no1lede of ross and su*tle o*7ects and ultimatel+ attains the
discriminative >no1lede of purusha and -ra>riti (%he Supreme Spirit and
&atter) *+ Samadhi alone. For the >no1lede of 1hat is *e+ond the
&anoma+a 8osha (&ind Sheath), the diEerent rades of Samadhi are the onl+
means. %herefore, it is necessar+ to >no1, in *rief, more a*out Samadhi.
-rana+ama, -rat+ahara, 6harana, 6h+ana " these lim*s of $shtana 2oa are
li>e the $ , C 6 of Samadhi. For instance, 5 and 2 are consonants, and $ I are
vo1elsI the com*ination of these oes to form a 1ord and 1ords o to form a
lanuae. In the same 1a+, *+ the practice of -rana+ama, -rat+ahara,
6harana and 6h+ana, Samadhi is attained. %he com*ination of 6harana,
6h+ana and Samadhi is called Sam+ama Sha>ti, po1er resultin from their
merin. %he practice of 6harana and 6h+ana is done 1ith the main purpose,
of directin the mind from ross to su*tle and still more su*tle o*7ects and
their >no1lede 1here*+ to ena*le it to open the ate of Self"realiHation. %he
la*orator+ and the source of ainin >no1lede upto -ar>riti, its modiGcations
and the formation of o*7ects is onl+ the domain of our 'i7hanama+a 8osha.
%he mind"stuE is a*le to rasp the Gne movements of this 8osha full+ onl+
1hen it has *een *ridled of its unsteadiness. ,+ the ceaseless practice of
concentration and meditation the mind is a*le to enter into Samadhi *+
ta>in it raduall+ from su*tle to su*tler and su*tlest eEects In the *einnin,
the >no1lede attained is ross and imperfect. ,+ the diEerent rades of
Samadhi one attains su*tle and perfect >no1lede. %herefore the entire
>no1lede of &anoma+a 8osha (&ind Sheath) and 'i7nanama+a 8osha
(Intellect Sheath)I *ein su*tle and *e+ond the rane of senses, has to *e
acDuired *+ Samadhi alone *ecause *+ Samadhi alone a Sadha>a ains the
6ivine E+e. %herefore it seems imperative to explain the o*7ect of Samadhi"s.
Since >no1lede of 'i7nanama+a 8osha is ver+ su*tle and that of
$nandama+a 8osha (,LISS Sheath) most su*tle, the successive >no1lede of
these t1o sheaths cannot *e acDuired 1ithout Samadhi.
In the practice of 6harana and 6h+ana there is no such >no1lede as can
*rin self"realisation or li*eration. %he >no1lede acDuired *+ the Samadhi"s
is the onl+ *esto1er of self"realisation. lt is due to inorance resultin in
attachment to the eEect of -ar>riti in the casual, astral and ph+sical *odies
that the soul is *ound. ,+ the practice of Samadhi one is a*le to realise the
nature of *ondae and, >no1in this, one attains %att1a7nana (>no1lede of
%ruth) *+ acDuisition of 'ive>a 8h+ati or discriminative >no1lede. %here,
then, arises -arama 'aira+a or supreme dispassion *+ 1hich one renounces
all forms of *ondae. %he arisin of -arama 'aira+a is the main cause of
li*eration. Shri '+asa sa+s, commentin upon -atan7ala 6arshana
,nanas!a Parakashtha $airag!am (2oa .,.=)
F'aira+a or dispassion is the consummation of >no1lede.F
,hat is Samadhi-
Samadhi is such a su*tle state of Chitta (mind stuE) and intellect as *rins
face to face the su*tle and essential nature of o*7ects *+ anals+in them. In
this >no1lede there is no possi*ilit+ of dou*t, 1ron or perverted >no1lede
or imaination. ,+ the discourses of the saes in scriptures, onl+ eneral
>no1lede of an o*7ect can *e ained, *ut the special >no1lede attained *+
samadhi is *e+ond the rasp of the senses and is the means of attainin
&o>sha or li*eration. ,+ sho1in this supersensual >no1lee the Samadhi"s
ta>e one to the ver+ ate of &o>sha.
%eachers hold diEerent vie1s reardin the num*er and classes of Samadhi"s.
,ut accordin to the 2oa Sutra"s of -atan7ali, the authoritative text of 2oa,
Samadhi"s are mainl+ of six >inds.
,oth the Sam>h+a and the 2oa schools of philosoph+ consider $lina -ra>riti
(non"manifest nature) to *e the *alanced state, of the three 3una "s(Satt1a,
5a7as $N6 %amas " purit+, passion, inertia) and all o*7ects of the 1orld, *ein
evolved from -ra>riti, have the nature of the three 3una"s (Dualities).
8no1lede of all o*7ects is also in accordance 1ith the three 3una"s, therefor
Chitta and ,uddhi (mind"stuE and intellect) are expressions of the three
3una"s and demonstrate cause and eEect, *ut the+ are una*le to sho1 $tman
or Chetna %att1a (the conscious principle) directl+. %hus, these Samadhi"s too
are special expressions of the three 3una"s *ecause the+ are all states of
mind"stuE and intellect 1hich consist of the three 3unas. %herefore, accordin
to the predominatin 3una in the Chitta and ,uddhi (mind"stuE and intellect),
Samadhi is also associated 1ith the same 3una. In this 1a+, aEected *+ the
three 3una"s the three main classes of Samadhi are as follo1s #
./ Tamas Predominating Samadhi. %amas is the Dualit+ of ross dar>ness
or inertia. In this Samadhi the mind"stuE, *ecomes void li>e an inert o*7ect.
%he mind rests in Shun+a ,hava (experience of void) for from t1o to t1elve
hours, or 1hichever period has *een attained *+ the force of practice. It is 7ust
li>e a heav+ sleep. %here is no essential >no1lede or positive experience 7ust
as in %amas sleep. $fter arisin from %amasi> Samadhi one does not
remem*er an+thin else *ut the voidness. &an+ aspirants ta>e this stae to
*e Nir*i7a or Nirvi>alpa Samadhi # this is an illusion. Some 1ronl+ *elieve an+
>ind of Samadhi to *e a su*lime state of Satt1i> (-ure) Samadhi, *ut this is,
not al1a+s true. 4hen Chitta and ,uddhi are to *e concentrated it can *e
done on an+ o*7ect or 3unHas. 4hile concentratin the Chitta and ,uddhi
(mindstuE and intellect) one should *+ his 1ill"po1er detach them from the
inJuence of 5a7as (passion) and %amas (inertia) and creates such Satt1i>
state as ma+ *e desired. &ind must Grst *e under proper control. 4hen a 2oi
acDuires master+ over Chitta and ,uddhi there is nothin imposs*le for him.
Nasti Samkh!a Saman ,nanam, Nasti Yoga'Suman #alam
(&aha*harata Shanti"-arva)
F%here is no 1isdom eDual to self"realisation, there is no po1er eDual to 2oaF.
%he po1er of the 2oi increases so much that he can achieve almost an+thin.
%he Strenth of the -ractice
5eularl+ repeated practice undou*tedl+ has its special po1er. ,+ practice of
meditation on $tman at an appointed time dail+, the Chitta (mind"stuE)
*ecomes ha*ituated so that it automaticall+ turns to meditation at its Gxed
time, then the practitioner does not have to exercise eEort. 3raduall+, Satt1a
3una (-urit+) predomitiates and the other 3una"s are present onl+ as
auxiliaries for Satt1a.
Sthiti'Sheelam Tamah
$ccordin to this Sutra, experience in the %amasi> state is similar to sleep +et
distinct from it. Sadha>a"s (aspirants) 1ho o on practisin removal of 'ritti"s
(movements of the mind) 1ithout *ein in association 1ith a 3uru usuall+
attain this void state of Samadhi Grst. I too, in the *einnin, spent +ears in
the practiee of Shun+a Samadhi. ,+ raduall+ increasin the period of
Sadhana I could sit in this Samadhi for ten to Gfteen da+s at a stretch. ,ut I
could not attain an+ true experience or insiht durin those da+s. %he senses
and the lim*s of the *od+ 1ould *ecome inert li>e a 1ooden lo, havin risen
from Samadhi *+ the force, of 4ill po1er I could usuall+ recover after an hour
or so. 4henever I 1anted to sit in Samad*i for several da+s I Grst used to
purif+ m+ *od+ *+ performance of !atha 2oic 8ri+a"s (puriGcator+
actions),such as Neti, 6hauti, ,asti, 'a7rauli. %his should *e done 1henever
one 1ants to sit in Samadhi for a lon time. For thirt+ +ears I could not see
an+ possi*ilit+ of attainin self"realisation *+ the practice of this Shun+a
Samadhi alone. %hen, as I have descri*ed earlier, I travelled from $mritsar to
3anotri in the !imala+as. On the 1a+, *+ the race of 3od, I met a reat
soul and acDuired >no1lede from him. %he thirst for self"realisation should *e
Duenched *+ havin recourse to a Samadhi that *esto1s >no1lede and
1isdom.
0/ Ra1as predominating Samadhi/ 5a7as is the Dualit+ of passion, eEort
and attachment. In this Samadhi, Satt1a help 5a7as in *rinin a*out
>no1lede of su*tle matters. %hese t1o Dualities overpo1er tamas to such an
extent that the %amo"una cannot o*struct the process of acDuirin
>no1lede. %here are various staes of 5a7as , predominatin Samadhi. %he
Grst deree is Savi>alpa"identiGcation, *ut 1ith individual consciousness.
4hen an aspirant concentrates his mind on a ross o*7ect he Grst realises the
ross parts, colour, form and name of the o*7ect. !e identiGes 1ith the o*7ect
*ut his o1n individual identit+ as 1ell as his facult+ of >no1in still remains.
%his is Savi>alpa Samadhi.
%here next arises enDuir+ reardin the o*7ect and its function. For example,
1hen an aspirant concentrates on the &uladhara Cha>ra (the su*tle centre at
the *ase of the spine) the mind illumines the &uladhara *+ thro1in its ra+s
there. %hen one experiences a vision li>e an altar of Gre, then o*serves its
outlines and dimensions, then one considers the functions of that centre.
%hree main thins *ecome apparent here# .. %he vision of the o*7ectI <. Name
of the o*7ectI 9. 8no1lede of relationships *et1een name, o*7ect and
functionI >no1in all this, there is also the a1areness AI am seein (6h+ata)
and then the function itself of seein the o*7ect (6h+ana) and then" Athe
o*7ect is of a particular colour, it is of this shape and siHe (6he+a), AI m+self
desire the seein of this o*7ectA. In this condition, the %riputi or triad of
meditator, meditation and o*7ect meditated upon continues to exist, althouh
there is a*sorption 1ith the o*7ect and its nature on a relativel+ ross plane.
%his is Savitar>a Samadhi"identiGcation on the plane of reasonin. %he third
deree is Savichara Samadhi. No1 the ,uddhi %att1a (intellect) is
concentrated in the ,rahmarandhra (the Areat holeA in the upper part of the
head in order to realise the su*tle elements 1hich are the foundation of ross
o*7ects. %hen seein divine o*7ects there, various aruments and dou*ts,
develop reardin the aim of meditation. %his 5a7as predominatin intellect in
the form of Duestion, enDuir+ and arument resolves into deGnite decision
reardin the o*7ect of meditation 1ith the aid of mind. 6ivine o*7ect is seen
*+ the divine e+e, and the mind oEers this function of seein to the intellect.
%hen the intellect considers in the follo1in 1a+ " that a particular o*7ect is
lon or *road, thi> or thin, hih or lo1, round or trianular, etc., of colour red
or +ello1, stead+ or movin, small or of medium siHe, then 1hat are the
elements that constitute the o*7ect and 1hat is the purpose for 1hich it is
made K For instance, our su*tle senses that a*ide in ,rahmarandhra, mind,
intellect, the sphere of the Gve %anmatra"s (su*tle elements), their colours,
forms and functions " the experience of these, 1hich are *e+ond the rasp of
senses, is attained raduall+ *+ Samadhi. %he particular concentrated state
*+ 1hich all this is realised is Savichara Samadhi. !avin seen the su*tle and
supersensual o*7ects, there is a desire to >no1 their actions, functions, and
movements, 1hich is also satisGed in this Savichara Samadhi. !ence the
name Savichara (1ith 'ichara or desire to >no1) is appropriate. %he limit of
such >no1lede has *een deGned *+ the Sutra#
Sukshma'$isha'!attwam +ha %linga Parja&asanam (2oa . "?B)
F%he limit of the su*tlet+ of o*7ect of $lina (the indivisi*le part of -ra>riti
(matter).F
%herefore, one can realise ever+thin up to -ra>riti *+ practice of Savichara
Samadhi. In the acDuisition of this >no1lede, Satt1a (purit+) helps 5a7as
(passion). In other 1ords, the activities 1hich are 5a7asi> are seen in the liht
of Satt1a and ,uddhi (intellect) ives its 7udement A8ri+ashilam hi 5a7ahA
A4hen this Savichara Saniadhi is perfected, ever+ sphere 1ether it is of
,rahmarandhra or of the heart reveals its eEulent nature, and divine o*7ects
also *ecome manifest. For instance, divine sound or sound from a distance is
audi*le to the divine ear, divine touch is experienced *+ the oran of divine
touch, and in the same 1a+ other divine perceptions of senses are manifest.
(ust as the orans of the ross senses are instruments for perception of ross
sound, so the luminous su*tle divine senses are instruments for perception of
divine form, taste touch, smell, and sound. %he entire scope of >no1lede and
realisation in ,rahmarandhra has *een iven in this *oo> later. $ll this is the
o*7ect of Savichara Samadhi onl+. %hus all >no1lede of ross and su*tle
o*7ect associated 1ith internal $rumentation, dou*t and oscillation
culminates Savitar>a Samadhi and Savichara Samadhi. %hen all uncertaint+
and intellectual processes stop automaticall+ and the o*7ect alone is realised.
%he intensit+ of 5a7as is lost, it *ecomes latent, and the third >ind of Satt1a
predominatin Samadhi develops.
2/ Sattwa predominating Samadhi/ Satt1a is the Dualit+ of purit+, liht
and harmon+. In Nirvichara Samadhi, 5a7as (passion) and %amas (inertia) are
overpo1ered to such an extent that the o*7ect alone shines in the liht of
Satt1a and there is simpl+ the experience A%his isA ($sti). %his is Satt1a
predominatin Samadhi. No other distraction arises here. Chitta (mind"stuE)
identiGed 1ith the o*7ect of meditation Jo1s in one continuous stream ivin
rise to a particular form of *LISS ($nanda). ,ecause of the predominance of
Satt1a no thouhts, imaination or dou*ts can arise. %his phase of Nirvichara
Samadhi is called $nandanuata Samadhi.
4hen Chitta is puriGed *+ the practice of Samadhi, the *LISS that arises
cannot *e descri*ed *+ speech *ut it can *e experienced *+ the heart. So sa+
the authors of the Upanishad"s. $ second phase is $smitanuta SamadhiI in
this state one ralises merel+ AI amA ($smi). Further#
Nir&ichara'$aisharad!e %dh!atma Prasadah (2oa ."?;)
$ccordin to this Sutra, there arises the a*ilit+ to discriminate -urusha (%he
Supreme Spirit) from -ra>riti (matter) in the Chitta (mindstuE) and in the liht
of 5itam*hara -ra7na (consciousness Glled 1ith truth) one attains 'ive>a
"8h+ati or discriminative >no1lede 1hich confers self"realisation. $ll these
Samadhi"s are >no1n as Sa*i7a (1ith seed), i.e., ivin rise to distraction,
*ecause there is some form of support in the Chitta (mind"stuE) in all of them.
6harma &eha is 1hen these supports drop a1a+ and the soul does not feel
the necessit+ of Chitta, then in the state of 6harma &eha (cloud of virtue) in
the form of -arama 'aira+a (supreme dispassion) the soul a*ides in its
essential nature. In this state, due to restin in S1arupa (essential nature)
there is no >no1lede pertainin to Chitta. %his lost state is called
$sampra7nata Samadhi, 1hich is >no1n as Nir*i7a (1ithout seed), that is,
Samadhi 1hich has dispensed 1ith an+ form of support in Chitta. $s
In $sampra7nata Samadhi even after the cessation of all thouhts the
Sams>ara"s (impressions) are not destro+ed. Nir*i7a Samadhi " %his is the real
restin of the soul in itself.
In $sampra7nata Samadhih, the Sams>ara"s (impressions (*ecome dormant
throuh -arama 'aira+a (supreme dispassion) and the soul rests in itself. %he
discriminative >no1lede acDuired *+ all these Samadhi"s *esto1s li*eration.
%his is '+asti 2oa pertainin to the individual. %he su*7ect of Sristi 'i7nana or
the science of creation *elons to Samasti 2oa " 2oa pertainin to the
universe (,rahma 'i7nana). %his can *e experienced after selfrealisation in the
sphere of a>asha (ether).
!ere I have iven a necessar+ and *rief preliminar+ description of the
Samadhi"s. On this *asis one should experience and realise the su*7ects
descri*ed in this *oo>.
C!$-%E5 I.
$NN$&$2$ 8OS!$ (FOO6 S!E$%!) $N6 I%S SCIENCE
The )asic 3uestions of 'ife
&an is 1onderstruc> as he *ecomes 1iser and a1are of this universe 1ith its
mova*le and immova*le o*7ects extendin *efore him 1ith all its marvels and
immensit+. Until intellect and speech are not developed full+, man cannot
descri*e an+thinI *ut 1hen there is a little development of intellect and
speech, certain fundamental Duestions naturall+ arise in his mind. %he
Sh1etash1atara Upanisad commences 1ith such Duestions#
FSome 5ishis as> these Duestions# Is ,rahman the creator of this universe K
4hence did 1e orinate and *+ 1hat do 1e live K !o1 are 1e related to the
universe K 4hat controls the innumera*le creatures experiencin pleasure
and pain KF
$lthouh 1ell versed in material sciences, and 1ise throuh penances, the+
1ere una*le to Gnd the solution of the m+ster+ of the universe throuh
material sciences alone. %herefore the+ too> recourse to -ara 'id+a, 6h+ana
2oa, the supreme science of ,rahman and the 2oa, of meditation.
Sh1etash1atara Upanisad also states#
(F%he saes, *+ meditation, discovered the supreme consciousness hidden in
the limitations of time, space and causalit+.F
%hat reat and pure consciousness >no1n as $7a (un*orn) is invisi*le, has
interpenetrated and pervaded all # time, S1a*hava (nature), Ni+ati (destin+),
2adrichha (accident), the Gve reat elements, 2oni (the em*odied), (iva
(individual soul), and all the com*inations of all of them. 2et that
consciousness does not appear in the same 1a+ as material o*7ects. It is as if
$7a, the un*orn, created a divine a*ode, limitless in extent, out of a reat
material principle $7a (-ra>riti, matter), then, toether 1ith the deva"s (ods)
dependent upon it, resided in that a*ode of !is o1n universe. 2et this is onl+
an analo+. %he 5ishi"s or seers sa1 *+ their divine e+e of intuitive vision that
this all"supportin $7a does not need an+ a*ode for !is residence. %his
Omnipotent and -erfect Lord has no desires and, therefore, !e does not need
an+ o*7ect to fulGl them. ,ut 1hat then is the cause of this CreationK
$n1oyment and Release of the Indi!idual Soul
%he seers found *+ meditation#
Prakasa')ri!a'Sthiti'Shilam #hutendri!atmakam #hogaa&argartham
Drish!am -Yoga .'/01
In other 1ords, the entire ross and su*tle 1orld has *een created for the
en7o+ment and release of (ivataman (the individual soul), immortal son of $7a,
the un*orn. It is for (ivataman that the father of the universe (,haavan or
Lord) created a *eautiful temple similar to !is o1n illimita*le divine a*ode
and installed this individual soul therein. %he 'eda"s descri*e this in lo1in
terms#
%his ver+ $+odh+a -uri, cit+ of divine a*ode, is the ross *od+ of man.
$ssentiality of the )ody for the 'i"eration of the Soul
%his ross *od+ is the means of en7o+ment for the individual soul. It is also the
*est means for the cultivation of 6harma (dut+, rihteousness) as the *asis
for &o>sha (li*eration). %his is *ecause the ross *od+ is the support of the
other t1o *odies"the astral *od+ and the causal *od+"1hich are instuments
for attainment of &o>sha. $ sae has said#
F4ithout the possession of this human *od+ even a (nani"a sae"
dispassionate and reliious, cannot attain li*eration *+ the practice of 2oa
alone.F.
In orther 1ords, in this human *od+ alone the 2oa cati *e practised and in
none other.
Ignorance a"out Atmapuri 4the a"ode of Atman56 and the *ecessity
of the 7nowledge of it 8 Ten Centres6 the Food Sheath/
%his *od+ is not iven for the unhol+ purposes of revellin in sense
en7o+ments. %he main purpose of this *od+ is to ena*le man to attain &o>sha
(li*eration) 1hich is actuall+ o*tained throuh the *od+ itself. For this reason
it is essential to have proper >no1lede of the ph+sical *od+ (the food sheath)
and the ten vital centres.
Atmapuri 8 the A"ode of the Soul
&ost people in this 1orld have detailed >no1lede of their hereditar+
possessions, as 1ell as the propert+ 1hich the+ acDuire, *ut fe1 have even a
eneral >no1lede of the ver+ a*ode of their o1n Self"this $tmapuri,
$+odh+a, the cit+ of atman"1hich is the ph+sical *od+. !o1, then, can the+
acDuire >no1lede of the more su*tle astral and causal *odies K
Ever+one should learn a*out the ph+sical *od+, its construction and functions,
*ut spiritual aspirants should develop special >no1lede of it so that the+
ma+ *e a*le to realise the presence of atman and -aramatman in the *od+,
and thus attain &o>sha or release from the *onds of inorance and 1orldl+
attachment.
,efore the creation of individual *eins, the Grst stae of creation from the
Gve su*tle elements (earth, 1ater, Gre, air, ether) is >no1n as ,rahmi Srishti
(3odAs creation). In the earl+ phase of creation of (ivaAs 1orld, the oriination
of *eins is asexual, i.e, 1ithout male and female contact. %he su*seDuent
propaation is *+ sex contact.
%o attain &o>sha a +oi should utiliHe the >no1lede and experience of all his
*odies# ph+sical, astral and causal. $monst these the Grst is the ph+sical
*od+ since the other t1o reside in this ver+ ross *od+. %hese three *odies
are intimatel+ connectcd 1ith one another. 4ithout the interdependence of
these three *odies the individual soul, cannot acDuire either en7o+ment or
li*eration.
The (ain Parts of the Physical )ody
4e shall descri*e the ph+sical *od+ in more detail. 4ho is not enamoured of
this *od+, a*out six feet tall, 1ell *uilt, muscular, containin a head, nec>,
chest, a*domen, 1aist, thihs and feet, 1ith their *eautiful proportions and
shapesK 4hen even the external form of thea*ode of $tman is so *eautifull+
constructed it is eas+ to conceive ho1 much more charmin are the other
su*tler *odies 1hich a*ide in this one. Even inside this ph+sical *od+ there
are some 1onderful ross o*7ects 1hich are also not visi*le from outside, and
there are o*7ects 1hich >eep these internal contents intact, such as *ones,
muscles and so on.
%o >eep this *od+ Gt and stron 1e have to ta>e air and food so that it ma+ *e
properl+ nourished. %he food is converted into s>in, Jesh, *lood, ch+le, fat,
nerves, *ones, marro1, semen and O7as Sha>ti (spiritual ener+). %he
com*ination of all these renders the *od+ stron and eLcient.
%he science of this ph+sical *od+ alone is a vast one 1hich covers man+
volumes, and the detailed stud+ of this science *+ nurses and doctors is a
>ind of Sadhana itself, extendin over man+ +ears. !ere 1e shall consider
details pertinent to our stud+ of the FScience of SoulF. Further details of the
ph+sical *od+ ma+ *e o*tained from teachers or text"*oo>s, *ut man+ of
these details 1ill *e superJuous for our present purpose.
(ust as a house is constructed from man+ *ric>s so is the *od+ made up of
millions of cells. %hese cells are of man+ diEerent t+pes and are too small to
*e seen except under a microscope. 6iEerent t+pes of cell o to ma>e up
diEerent structures in the *od+, each structure servin its o1n purpose. ,one
cells form the hard material from 1hich the s>eleton is constructed, muscle
cells produce the hard *ut Jexi*le tissues 1hich move the parts of the *od+
throuh attachment to the *ones. &uscle cells have the a*ilit+ to shrin> or
lenthen accordin to chemical chanes in the *od+. 3land cells produce
chemical su*stances used in diestion and other processes , such as ro1th.
Nerve cells assist in carr+in immpulses to and from the *rain. 3roups of
similar t+pes of cells tissues, and it is usual to classif+ these four main >inds#
.. Epithlial"those 1hich cover the *od+ and its cavitiesI <. Connectivethose
1hich 7oin and support other tissuesI 9. &uscular"1hich move lim*s and other
parts of the *od+I ?. Nervous"those 1hich coordinate the actions of other
tissues.
%he s>in 1hich covers and protects the *od+ is one >ind of epithelial tissue.
S>in helps in the reulation of *od+ temperature, the excretion of 1aste, and
has the sense of touch. %he s>in of 1omen is softer and less hair+ than that of
men.
Inside the *od+ the main orans have their o1n special activities. %hus, the
heart is connected 1ith the circulation of the *lood, the luns 1ith the
*reathin of air, the stomach 1ith diestion, and so on. %he functions
performed *+ the diEerent orans ma>e it convenient for us to descri*e the
*od+ in terms of s+stem# the s>eleton or *on+ s+stem is frame1or> to support
the 1hole *od+, the *lood"carr+in vessels form the circulation s+stem, the
nostrils, luns and other orans form the respirator+ or *reathin s+stem.
%here are nine such main s+sterns for sustainin the *od+#
.. ,ones
<. &uscles
9. 6iestion and assimilation of food
?. Circulation (*lood and l+mph)
B. 5espiration (*reathin)
=. Excretion (1aste, such as urine)
;. Nervous (orans of action and senses of the *od+)
0. 3lands
@. 5eproduction (sex activit+)
%o understand these s+stems in detail 1e shall Grst consider the main areas of
the *od+, 1ith their structures and orans#
(ead. %his area includes the e+es, nose, ears, mouth, s>ull, e+e*ro1s,
forehead, chee>s, lips, chin, teeth, *eard and hair, ums, palate, uvula,
tonue, throat, phar+nx (connectin space at the *ac> of the nose and
throat), occipital area (at the *ase of the s>ull). Inside the head is the *rain,
the reat nerve centre 1hich reulates the parts of the *od+. phar+nx has
connections 1ith the nose, mouth and ear, and the openin in the head. lt
leads to the nec> and is connected 1ith t1o seperate tu*es # the esophaus
or food"pipe (sometimes called ullet), and the trachea or 1ind"pipe. %he
upper part of the 1ind"pipe contains the lar+nx or voice"*ox 1here the voice
is produced.
Neck. %his is the main part that connects the head 1ith the chest. (ust *elo1
the chin is a part that is hard and raisedI in males this is ver+ prominent and
is called $damAs appleI it moves up and do1n 1hen s1allo1in food. It occurs
1here the lar+nx comes at the *einnin of the 1ind"pipe, and the air passes
throuh this lar+nx on its 1a+ do1n the 1ind"pipe into the luns. ,ehind the
1ind"pipe is the foodpipe 1hich carries food do1n to the stomachI this cannot
*e seen from outside. ,et1een the phar+nx and the lar+nx is a small openin
called the lottis, 1ith a lid called the epilottis. 4hen food or drin> is ta>en
into the food"pipe the lottis is closed *+ its lid. 4hile *reathin and spea>in
the lottis is opened. In this 1a+ *oth food and air travel do1n the proper
tu*es"the food to the stomach, and the air to the luns. Inside the lar+nx are
the vocal cords 1hich are li>e elastic *ands. %he+ are stretched and relaxed
*+ the muscles of the lar+nx and the throat, and sound is produced *+ the air
vi*ratin these cords. %he most noticea*le muscles of the nec> are the t1o
rod"li>e sternomastoid muscles. 4hen the head is turned left, this muscle is
raised on the riht sideI 1hen the head is turned riht, the muscle is raised on
the left side. in the middle line of the posterior (*ac>) part of the nec> +ou 1ill
feel some hard >notted *ones I the+ are the verte*rae 1hich extend in one
line from the head to the *ase of *od+ and form the verte*ral or spinal
column.
+hest. %his is the part *elo1 the collar *ones from 1hich the t1o arms
extend. Each arm has an upper and lo1er portion 1ith hands consistin of a
1rist, a palm, four Gners and thum*, each Gner 1ith there 7ointed *ones
called phalanes and each thum* 1ith t1o phalanes. Each cellar *one is also
connceted 1ith a riht and a left shoulder"*lade (scapula), the trianular
shaped *one in 1hich each upper arm *one revolves. %he shoulder *ones are
ver+ prominent at the *ac> of the chest, especiall+ in people 1ith thin *odies.
In front of the chest are t1o raised Jesh+ lands >no1n as *reasts. In 1omen
the+ are lare and +ield mil> after the *irth of a *a*+. 6o1n the middle of the
*ac> is the spinal column, formed of the 7ointed verte*rae. %he curved ri*
*ones are 7ointed to the verte*rae, and connected 1ith the *rest *one in
front. %here are t1elve pairs of these arch"shaped ri*s. %he Grst seven pairs
are directl+ connected 1ith the *reast *one, the next three pairs of ri*s are
connected *+ a cartilae or iristle, and the last t1o pairs of the ri*s (ofted
called AJoatin ri*sA) are not connected 4ith the *reast *one at all. %he
verte*rae at the *ac> of the *od+ can *e easil+ felt 1ith the Gners as hard
>notted portions of the spine. Inside the chest is the diaphram, a lare
dome"shaped muscle that separates the a*domen or lo1er portion of the
*od+. %his diaphram moves rh+thmicall+ durin the act of *reathin. Luns
and heart are important orans of the chest. %he luns are a pair of liht
Jexi*le air containers connected 1ith the trachea. Inside the luns the 1ind"
pipe *ranches oE into ver+ small and delicate tu*es and air"cells, loo>in
rather li>e the *ranches of a tree splittin into smaller t1is and leaves. %he
main action of the heart and luns is to purif+ the *lood. %he heart is a hollo1
cone"shaped muscle that acts li>e a pump, collectin *lood from the veins
and pumpin it into the luns 1here it is nourished *+ ox+en, etc., from the
air *reathed in. From the luns the *lood is circulated throuhout the *od+
nourishin it.
%"domen. %his is the trun> of the *od+, *et1een the diaphram and the
pelvis or the hip irdle. %he main orans of the a*domen are the stomach,
pancreas, liver and spleen, and the orans connected 1ith excretion such as
>idne+s *ladder and colon. %he stomach lies 7ust *elo1 the ri*s, under the
diaphrapm in 1hat is called the epiastric area. %he stomach is a muscular
*a into 1hich food descends throuh the foodpipe or ullet. $t the lo1er part
of the stomach is a muscluar tu*e called the p+lorus, 1hich leads the
intestines and it assists diestion of the food from the stomach. %he intestines
are reall+ one continuous tu*e s+stem 1hich chanes thic>ness, direction and
shape, and ends in the 1aste outlet of the *od+. From the p+lorus the Grst
section is called the small intestineI it is a narro1 part of the tu*e and is in
the form of man+ foldsI the lare intestine is a 1ider continuation of this tu*e.
1ith an ascendin, transverse (crossin over), and a descendin section,
Gnall+ endin in the rectum, a short passae for expellin 1aste, 1hich opens
at the anus. %he intestinal s+stem therefore comes to an end in the lo1er
portion of the a*domen 1hich is >no1n as the pelvis. In the upper part of the
a*domen, under the surface of the diaphram, is a landular oran called the
liver, 1hich reulates diestive processes, mainl+ *+ the secretion of a
su*stance called *ile. %he spleen is another a*dominal oran, l+in under the
ri*s *et1een the diaphram and the stomachI its action is connected 1ith the
liver and the *lood. %he pancreas lies *ehind the stomach, connected 1ith the
small intestine and the spleenI it produces 7uices 1hich assist the diestive
processes. Other important orans of the a*domen are the t1o >idne+s and
the *ladder. %he >idne+s are situated at the *ac> of the upper a*domenI the+
secrete 1aste liDuid urine, 1hich is carried *+ tu*es called ureters to the
*ladder, 1here it 1aits until emptied *+ passin 1ater. %hen the urine leaves
the *ladder *+ a tu*e called urethra, controlled *+ a muscle under the
*ladder. In this area there are pronounced diEerences *et1een male and
female. In
he case of a female, the urethra opens to the outside of the *od+ *et1een the
les, and 7ust *ehind this openin is the vaina, the passae throuh 1hich a
*a*+ passes 1hen *ein *orn. In the case of a male, the urethra passes to the
oran called penis 1hich hans *et1een the les.
Pel&is and 2egs. %he pelvis is a roup of *ones rather li>e a *as>et 1hich
supports the a*dominal orans. %he form and connection of the le *ones
resem*les rouhl+ the arms and the shoulder"*lades. %he thih"*ones move
in sections of the pelvic irdleI at the >nee"cap a pair of le *ones 7oin 1hich
connect 1ith the an>le *ones and the *ones of the feet.
No1 1e shall descri*e *rieJ+ the main s+stem that sustain the *od+.
./ )ones/ ,ehind the s>in, fat, Jesh and the net1or> of nerves in the *od+ is
the frame1ar> of *ones, called the s>eleton, also >no1n as $sthipan7ar (cae
of *ones). %here are t1o hundred and six of these *ones, some lon, some
short. %he human *od+ appears *ecause this charmin apparel of Jesh is
sustained *+ the s>eleton. 3lor+ to 'is1a>arma, the 6ivine $rchitect, 1ho *+
!is supernatural s>ill has loded the *rain in the s>eleton, installed the su*tle
activites of the senses, the mind, the intellect, >no1lede and action, devised
the heart that pumps life, and secured 1ith supreme s>ill the luns and other
orans in their proper internal positions so that the+ 1ill all function correctl+
even 1hen one moves s1iftl+ and suddenl+.
%he lon *ones are hollo1 1ithin, Glled 1ith a soft matter"li>e vaseline called
marro1. %he short *ones contain a spon+ tissue inside.
%hree parts of ph+sical *od+ are especiall+ important for understandin the
science of soul. %hese are s>ull, the spinal column and the heart. %he heart is
*oneless and 1ill *e descri*ed later.
Skull/ %his is a cham*er of t1ent+"t1o *ones, consistin of t1o parts # the
Cranium, made from eiht *ones, 1hich houses the *rainI the face, formed
from fourteen *ones, the teeth, part of the palate and *ones of the nose,
chee>s and 7a1s.
Certain areas in the s>ull are connected 1ith the su*tle structures of the
Su>shma Sharira (astral *od+). In the head of a ne1 *orn *a*+ +ou can feel a
spot that thro*sI this is the anterior fontanelle also called ,rahmarandhra (the
reat hole). It is formed *+ a ap of the 7unction of the frontal and parietal
*ones, and closes after t1ent+ months. $ smaller pit called the posterior
fontanelle is found 1here the parietal and occipital *ones 7oinI this is >no1n
as Sivarandhra (hole of Siva) or $dhipativivar (hole of the Lord).
%he frontal *one in the cranium forms the foreheadI on the inner side in the
centre, 7ust a*ove the level of the e+e"holes, are t1o small holes called the
frontal sinuses. It is in this area that the $7na Cha>ra is situated.
In the centre of the underside of the s>ull is a circular hole called the foramen
manum (a Latin term meanin Areat holeA) throuh 1hich the spinal cord
enters to connect 1ith the *rain. %he path of the spinal cord has a parallel
siniGcance in the Su>shma Sharira.
Spinal Column/ %he spinal column consists of t1ent+"six main 'erte*rae
"irreular pieces of *ones. %hese *ones are so connected that the+ move
upon each other, separted *+ la+ers of ristle called cartilaeI in this 1a+ the
1hole spine is Jexi*le and can *e *ent. %here are seven verte*rae in the nec>
area, t1elve in the *ac>, and Gve in the loins. In the sacral area *et1een the
hip"*ones fused toether, *elo1 this four *ones fuse to form the cooc+x in the
area 1here the animals have their tails.
'erte*rae are hollo1 inside, formin a column li>e a *am*oo. %hrouh this
hollo1 passes the spinal cord, protected *+ *ones. %his spinal cord is made of
nerve G*res and it is connected *+ the nervous s+stem to all parts of the
*od+, carr+in impulses to and from the *rain li>e a central %elephone s+stem.
%his resem*les the path1a+ of su*tle ener+ leadin to the Su>shma Sharira
(astral *od+).
0/ (uscles/ &uscles are the G*rous tissues that produce movement in the
human *od+. %he+ are secured to the *ones *+ cords called tendons. 2ou can
easil+ see tendons at 1or> *+ movin +our hand and noticin 1here these
cords move underneath the s>in. %he *ones of the movin 7oints are secured
toether *+ G*res called liaments, and soft pads of ristle (cartilae) act as
cushions 1here the *ones move over each other. &uscles 1or> in roups so in
order to move a lim* certain muscles contract and pull on the tendons, thus
movin the *one, 1hile compensatin muscles stretch to >eep the movement
stead+. Even 1hen the *od+ is at rest, in a sittin, standin or l+in position,
certain muscles must *alance and ad7ust the *od+ aainst the force of ravit+.
&uscles are of t1o main t+pes# voluntar+ and involuntar+. %he voluntar+
muscles are chieJ+ concerned 1hich movements of the lim*s and the+ are
under the inJuence of our 1ill. Involuntar+ muscles are found in *lood
vessels, in the iris of the e+e, in the 1alls of *lood vessels, trachea, food"pipe
and other places in ihe *od+. Involuntar+ muscles are not normall+ under
control of the 1ill *ut can sometimes *e controlled *+ the perfection of !atha
2oa techniDues. In eneral, the voluntar+ muscles carr+ out sudden and
stron movement, 1hile the involuntar+ muscles 1ith their slo1er rh+thmic
movements are concerned 1ith such functions as *reathin food diestion
and so on. %he human heart is also a muscle, and even durin sleep the heart
continues *eatin and pumpin *lood throuhout the *od+ to >eep it alive,
1hile the luns continue their stead+ *reathin. ,+ the practice of !atha
2oa, the muscles are >ept in ood condition so that the+ 1ill not *ecome laH+
in the cirumstances of modern livin.
2/ +igestion and Assimilation/ In this s+stem food is transtormed into
nourishment for the cells of the *od+ throuh the functions of the mouth,
teeth, tonue, esophaus, stomach and intestines. $lso concerned in this
process are the salivar+ lands, the pancreas and the liver. Nourishin food
provides ener+, heat, and ne1 material for ro1th throuh the complicated
chemistr+ of the diestive S+stem. %he main su*stances 1hich should *e
present in food are# car*oh+drates (starches and suars), fats, proteins
(necessar+ for ro1th and tissues), vitamins necessar+ for health+ ro1th),
various mineral salts and 1ater. &il> contains proteins, car*eh+drates, fats,
vitamins and minerals salts so it is a complete food in itself. It is the Grst food
supplied *+ the mother to the child. &il> is also ta>en *+ the human race from
the co1. ,od+ *uildin proteins ma+ *e had in cheese, *eans, and dals (lentils
and pulses). Car*oh+drates for ener+ are found in *read, potatoes, suar,
*utter and veeta*le oils. 'itamins and mineral salts to protect the *od+ are
found in fresh veeta*les and 1hole 1heat *reads.
4hen solid foods are ta>en into the mouth, the teeth *rea> them up and rind
the food so that it is eas+ to s1allo1 and diest. %he salivar+ lands in the
mouth provide 7uices 1hich mix 1ith the food on its 1a+ to the stomach.
Saliva helps to diest car*oh+drates. In the stomach other diestive 7uices are
produced 1hich start the diestion of proteins. Food sta+s in the stomach for
one to four hours, 1here it is churned at the p+loric portion *+ reular
rh+thmic movement called peristalsis. No1 the food in the form of a soft paste
called ch+me passes into the small intestines throuh the p+lorus, 1here
more diestive 7uices act on car*oh+drates, proteins and fats. %he pancreas
and the liver produce diestive 7uices that act upon the food and convert it
into a mil>+ paste called ch+le. %he 1alls of small intestines a*sor*
nourishment from this food, pass it to the *lood stream and thus throuhout
the *od+. Next, the remainin 1ater+ Juid is passed into the lare intestines.
!ere the 1ater is a*sor*ed *+ the intestinal 1alls and the matter 1hich is left
is the 1aste expelled from the *od+ *+ *o1el movements.
%he food 1hich is ta>en into this ph+sical *od+ provides the *od+ 1ith heat
and ener+ to *e used in all *od+ activities and slo1l+ *uilds up the various
cells. So the nourishment of the food a*sor*ed eventuall+ *ecomes a part of
ourself.
In 4estern countries diEerent meats of animals are freel+ eaten, *ut those
1ho 1ish to practise +oa and the science of soul should avoid eatin meat. It
is possi*le to sustain life simpl+ *+ mourishin food 1ithout usin meat and
thus avoid the cruelt+ involved in >illin animals for food. For most people,
food is a matter of custom and ha*it, *ut ha*its can *e chaned *+ faith,
practice and 1ill"po1er.
4e have previousl+ mentioned the three 3una"s (Dualities of matter) "Satt1a,
5a7as and %amas (purit+, passion, intertia). Food directl+ aEects these three
Dualities. 5a7asi> and %amasi> foods encourae passion and inertia, *indin
the individual to ross ph+sical experiences. $ Satt1i> diet puriGes the *od+
and extends oneAs >no1lede and experience of the science of soul.
9/ Circulation 4)lood and 'ymph5/ Nourishment is carried all over the *od+
*+ the *lood stream 1hich also collects 1aste material, and defends the *od+
aainst in7uries. ,lood contains chieJ+# small"cells called red corpuscles 1hich
carr+ ox+en from the luns to the *od+, and 1hite corpuscles 1hich Ght
erms, and Juid called plasma.
4e have previousl+ mentioned the spleen, an a*dominal oran l+in under
the ri*s *et1een the diaphram and the stomach. %his oran stores red *lood
cells and helps the *lood to *ecome resistant to infection.
In the a*sorption of nourishment from the *lood, the cooperation of the
l+mphatic s+stem is necessar+. L+mph is a Juid collected from the *lood
plasma containin fats and other matter"nourishment is a*sor*ed from this
and the 1aste drained oE.
%here are three t+pes of *lood vessels throuh 1hich the *lood is pumped all
over the *od+. 3ood *lood from the heart passes throuh tu*es called
arteriesI the impure *lood returns to the heart throuh veins. Smaller *lood
vessels *et1een arteries and veins are called capillariesI these resem*le a
net1or> of tin+ hairs.
%he important oran in the circulation of the *lood is the heart, 1hich acts as
a pump. (See Illustration No. .). %his heart is divided into four sections rather
li>e rooms. %1o upper rooms are called auricles and the t1o lo1er ones called
vertricles. If one considers the action of oneAs o1n heart, the seDuence of
events is as follo1s. From the *ottom room of the left"hand side (the left
ventricle) ood *lood containin ox+en from the luns is pumped throuhout
the *od+. %he *lood collects 1aste products, includin car*on dioxide as, and
returns to the heart *+ 1a+ of the riht"hand top room (riht auricle). !ere it
is pumped do1n to the *ottom riht"hand room (riht"ventricle) and sent to
the luns 1here puriGcation ta>es place"mainl+ the car*on dioxide is *reathed
out and ood ox+en ta>en in. From the luns the *lood returns to the top
left"hand room (left auricle), passes do1n to the left ventricle and so is read+
to *ein its 7ourne+ once more. %his c+cle of events continues throuhout this
course of +our life, sleepin or 1a>in. 2ou ma+ feel the *eatin of the heart
as it pumps *+ placin +our hand a little to the left of +our chest. %he heart
*eats faster throuh lust, aner, fear, deliht, over"eatin, ph+sical exertion
and copulationI the heart *eats decrease throuh rief, fastin, 1ea>ness and
shoc>. Sudden shoc> or deliht ma+ stop the action of the heartI in extreme
cases death ma+ ta>e place.
%his *rief description is from the point of vie1 of the ph+sical action of the
*od+, *ut there are su*tle structures in the heart. From the vie1"point of +oa
practice, the olden sheath of the divine cit+, $+odh+a, 1hich is a mass of
liht Glled 1ith *LISS, has its a*ode in the su*tle area of rape"shaped hollo1
of this ph+sical heart, the repositor+ of *lood. It is in the castle of this causal
sheath that the immortal individual soul a*ides 1ith its supreme protector, all"
po1erful, omniscient, adora*le father"3od. %he temple of a +oi is inside the
heart alone. %here, ever en7o+in the vision of the 6ivinit+, the 1orshippin
+oi a*sor*s the nectar of *LISS. 4e shall consider this su*7ect more full+ in
the chapter on $nandama+a 8osha, the ,LISS Sheath.
:/ Respiration 4)reathing5/ %he act of respiration involves t1o processes"
inspiration or *reathin in, and expiration or *reathin out. %he luns are
*asicall+ spon+, elastic *as for handlin airI the+ are connected 1ith the
1indpipe, nose and mouth. &an+ muscles must cooperate in order to ma>e
room for this expansion of the luns. 4hen +ou *reathe in deepl+ +ou can
notice ho1 the chest expands. %he ri*s are lifted and the diaphram (1hich
separates the tipper and lo1er portions of the a*domen) lo1ers. 4hen +ou
*reathe out, the ri*s drop *ac> and the diaphram returns up1ards, thus
decreasin the space in 1hich the luns move and helpin to empt+ them.
4hen the movements of the diaphram are stroner than those of the chest
muscles, the a*domen moves more viorousl+"this >ind of *reathin is called
a*dominal respiration. &an+ 1omen have a tendenc+ to move the chest more
than the diaphram durin *reathinI this is termed thoracic *reathin.
Inside the luns are millions of tin+ air cells, each containin net1or>s of Gne
capillaries. %hrouh the 1alls of these air cells the ox+en from the air passes
into the *lood stream 1here it is later enriched also *+ nutriment from food
and carried all over the *od+. %he 1aste material called car*on dioxide is
carried *ac> to the luns *+ the *lood. %he *lood is puriGed *+ the ox+en
*reathed in and the 1aste ases are *reathed out. " %his c+cle of events
*et1een heart and luns has *een descri*ed in the section on Circulation.
%he ox+en in the air maintains life in human *eins, 1hile car*on dioxide
destro+s life. Ox+en is the material aspect of -rana 'a+u 1hile car*on
dioxide is the material aspect of $pana 'a+u. In eneral, -rana is the su*tle
aspect of air. It is throuh ox+en that Gre *urns and ives liht 1hile car*on
dioxide is life"ivin for the veeta*le >indom.
%he 1hole process of *reathin is normall+ Duite involuntar+ and does not
reDuire attention except for special activities needin more air, such as
shoutin, sinin, heav+ ph+sical exertion. ,reathin ma+, ho1ever, *e
*rouht under control of the 1ill in the special techniDues of -rana+ama or
*reath control, practised *+ +ois. %hrouh the control of the ross aspects of
*reathin, the su*tle aspects are also mastered. Under normal circumstances,
man+ emotional experiences aEect the *reathin, 1hich also declines in
sic>ness.
%he air 1hich is *reathed in and out serves other purposes as 1ell as
enrichment of the *lood. $ir is also used in all the diEerent activities of the
voice, in spea>in and in sinin. Sihin is a lon slo1 *reathin"in follo1ed
*+ a sudden *reathin"out. Couhin, sneeHin and lauhter are also
produced *+ the use of the air *reathed in and out.
'ocal sounds are produced in the lar+nx, the upper part of the trachea or the
1indpipe. !ere are situated the vocal cords"Jexi*le *ands 1hich alter their
thic>ness, lenth and tension throuh muscular action. %he lottis is a ap
*et1een the vocal cords 1hich varies in siHe to reulate the amount of air
passin throuh the vocal cords. %he epilottis is a lid 1hich closes durin the
act of s1allo1in, in order to prevent food of drin> from passin into the
trachea. Sounds are , produced *+ the vi*ration of air over the vocal cordsI
these sounds are modiGed and ampliGed *+ diEerent parts of the *od+. Inside
the mouth, the tonue and the palate co"operate in the formation of speech,
1hile other cavities, principall+ in the nose, head and chest, have a
resonatin eEect, li>e the ourds on a 'ina. %he production of sounds in the
human *od+ is actuall+ more complex than an+ musical instrument since
man+ more parts are involved and the co"ordination more su*tle. Some sound
production is involuntar+ accordin to the reactions of the mind and the *od+
under the stress of emotions, *ut spea>in and sinin is mostl+ a voluntar+
activit+ of the 1ill, produced li>e the actions of a s>illed pla+er 1ith a musical
instrument.
;/ $<cretion/ 4e have alread+ considered the processes of diestion of food.
Normall+ the food in the stomach is diested 1ithin one to Gve hoursI some
t+pes of food ta>e loner to diest than others. 6iestion starts in the
stomach 1here diestive 7uices *rea> do1n the food into a form in 1hich it
can *e a*sor*ed. %here is a rh+thmic movernent of the stomach called
peristalsis durin this process. From the stomach the paste"li>e ch+me passes
to the small intestines for further diestion and a*sorption, 1here the
peristaltic movement assists drivin the ch+me on its 1a+ to the lare
intestines. !ere the intestinal 1alls a*sor* 1ater, so that 1hat is left of the
food *ecomes semi"solid. %his 1aste material is the excreta or faeces, 1hich
passes to the rectum. %his excreta is reularl+ passed out of the *od+ 1hen
one feels the need to empt+ the rectum.
%he >idne+s pla+ an important part in excretion. ,lood passes throuh the
>idne+s 1here 1aste material is Gltered from it. %he 1aste material is carried
oE in a +ello1 liDuid called, urine. %his is carried to the *ladder *+ tu*es
called ureters. %he urine is released from the *ladder throuh a tu*e called
the urethra, 1hen 1e pass 1ater. In females the urethra opens *et1een the
les in front of the vainal passaeI in males the urethra passes throuh the
oran called the penis.
Some 1aste matter is also passed throuh s1eat lands in the s>in.
=/ *er!ous System/ %he nervous s+stem co"ordinates the entire activities of
the *od+, conntrollin movements and sensations. Nerves are special G*res
that extend all over the *od+, communicatin 1ith the *rain *+ means of the
spinal cord, the main centre for nervous impulses 1hich is located inside the
spine.
lt is *ecause of the nervous s+stem that 1e have >no1lede of the material
1orld and ad7ust our relationship to it. ,+ means of the nervous s+stem 1e
experience pleasure and pain, heat and cold, und receive >no1lede of form,
liht, smell, sound, taste and touch. In the act of seein, liht ra+s from
o*7ects are focussed on to the retina at the *ac> of the e+e, rather li>e the
action of a camera. Impulses are sent *+ the nerves of the e+e to the *rain to
reister this imae as seen *+ the e+e. In the car, a complicated structure and
mechanism ma>e hearin possi*le. %he main part is the eardrum, 1hich
vi*rates li>e a musical drum 1hen sound 1aves travel to it, in turn, causin
vi*ration of a Juid inside a spiral tu*e called the cochlea. %he vi*ration of this
Juid aEects nerves 1hich send impulses to the *rain, thus reisterin sound
as heard *+ the ear. %he sense of touch is eEected throuh sensitive nerve
endins in the s>in. %aste *uds on the tonue have nerve endins to
distinuish s1eet, sour or *itter thins. Similarl+, in the nose are nerve
endins to distinuish all >inds of smells. $ll these senses are reistered in
the *rain 1hich has separate parts to consider messaes from e+es, ears,
s>in, mouth and nose, reisterin the sensations from the nerves and reactin
to them *+ sendin impulses all over the *od+ 1hich result in the appropriate
reaction. It is important to note that our consciousness of material sensations
and events is *asicall+ an eEect reistered in the *rain.
lf the heart is the palace of $tman (Soul), the >in of the *od+, the *rain is his
oLce. %he *rain is the reat nerve centre of the *od+, and the seat of senses,
mind and intellect. %he spinal cord is the main channel for >no1lede and
action, coordinatin the impulses of nerve G*res stretchin all over the *od+
in their intricate net1or>. On the riht and left sides of the spinal cord are t1o
chains of nerve G*res of the s+mpathetic nervous s+stem, 1hich stimulates or
accelerates the actions of the internal orans and thus ad7usts the *od+ in its
reactions to environment. %he s+mpathetic nerves speed up the action of the
heart, raise the *lood presure, and so on. %he paras+mpathetic nerves retard
or inhi*it s+mpathetic action. %oether the s+mpathetic and paras+mpathetic
s+stems ma>e up the autonomic s+stem for controllin the orans of the
*od+.
%he cere*ro"spinal nervous s+stem is that section of the nervous s+stems
1hich receives sensor+ impulses, reisters them in consciousness and
controls the muscles of the *od+. (See Illustrations No. 9 and ?) In turn, it can
*e considered as t1o su*"s+stems# .. Central nervous s+stem, l+in 1ithin the
cranium and the verte*ral columnI <. -eripheral nervous s+stem, involvin
the cranial nerves (1hich arise from the *rain) and the spinal nerves (1hich
arise from the spinal cord).
!ere is a *rief description of the main parts of the *rain itself. %he cere*rum is
made up of t1o lare hemispheres each containin diEerent sets of nervous
centres. %he centres in the riht hemisphere control the left side of the *od+
and those in the left hemisphere control the riht side of the *od+. %hese
centres function separatel+ or toether. In appearance this part of the *rain
called cere*rum resem*les re+ matter 1rin>led into man+ folds. $mon
these centres in the *rain are motor centres, related to actions of the *od+.
!ere are the centres for movements of les, a*domen, chest, shoulders, s>ull,
1rists, hands, head, e+es, etc.
%he cere*ellum is a smaller part than the cere*rum. ,ein covered *+ the
*ac> of the cere*rum, it is not visi*le from a*ove. It appears li>e a *ush, Glled
1ith nerve G*res from 1ithin. $s in the cere*rum out of its re+ and soft parts
various nerves arise connectin 1ith cere*rum and spinal cord. %he
cere*ellum co"operates 1ith the cere*rum in controllin voluntar+
movements.
Other parts of the *rain are# pons, connectin cere*rum, cere*ellum and
medulla o*lonata. %his medulla has centres for *reathin, heart *eat and
other involuntar+ actions. (See Illustration No. ?)
It has *een impossi*le to avoid some over"simpliGcation and repetition in this
*rief eneral description of the nervous s+stem and the *rain. 4ithout some
simple preliminar+ ideas, ho1ever, it is diLcult to *ein to stud+ the vast
details of >no1lede of the ph+sical *od+ and its actions. %he 4estern s+stem
of anatom+ and ph+siolo+, dealin 1ith structure and 1or>in of the *od+,
involves ver+ precise terms 1hich have the same meanin in an+ countr+. %o
learn all these names and the parts and functions the+ descri*e is a lenth+
stud+I moreover, until some 3eneral idea is o*tained too man+ Gne details
and thousands of technical terms can onl+ confuse the student. For eneral
purposes, 1e have descri*ed as much as is necessar+ for an elemetitar+
*asis. From this 1e can see ho1 mind 1ith 8armendri+a"s (orans of action)
and intellect, 1ith the senses 1hich are the means of acDuirin >no1lede
and experience, have their a*ode in the *rain. 5esidin in this spherical
cham*er, the &ind Sheath and Intellect Sheath perform their functions of
action and >no1lede respectivel+. 8no1lede predominatin *rain, and
feelin predominatin heart for conductin their >no1lede, action and
feelin, use the spinal passae. $s per m+ o1n experience, the spinal cord is
the means of connectin *rain and heart. %housands of sensor+ and motor
nerves pervade the *od+ in their net1or>s and most of them connect 1ith the
*r ain throuh the spinal cord, and most of the nerves o to diEerent, lim*s
from the *rain throuh the spinal cord. (ust as diEerent Jo1ers and leaves
sustain on a piece of cloth, even so the entire *od+ of ours is the pattern of
these nerves. $ll the time these nerves 1ith their diEerent shapes, siHes a
pattern and functions conduct >no1lede and action. %he senses and orans
of action are the horses that dra1 the chariot of (iva, the individual soul.
%he 8armendri+a"s, orans of action are considered to *e Gve in num*er#
anus, enerative oran, hands, feet and speech. %he seat of speech is the
tonue and much of the 1orld activit+ is due to speech. S1eet, pleasant and
truthful action is the ornament of speech. ,itter, unpleasant and untruthful
action is the serious defect of speech. Speech *+ its virtue can sho1er nectar,
or *+ its defect can create miseries.
>/ lands/ %he landular s+stem is concerned 1ith orans 1hich themselves
secrete Juids 1ith special properties aEectin the action or ro1th of the
*od+. %here are man+ simple lands, such as the salivar+ lands, 1hich
produce Juids 1hich can *e easil+ identiGed since the+ are carried a1a+ *+
various channels in the *od+. Such lands are called Exocrine, from 3ree>
term meanin Asecretin outA. Other orans, ho1ever, produce Juids from the
capillar+ *lood of the tissues and send this out in the venous *lood (*lood
1hich Glls veins) passin from the land. In this case, the Juids secretin are,
so to spea>, hidden 1ithin, and are called endocrine (Asecreted 1ithinA). %he
follo1in are some of the main lands of the *od+"some endocrine, some
exocrine#
%he -ineal 3land is found in the s>ull, rouhl+ in the centre of the forehead,
near the upper part of the frontal sinuses. %he ph+sical purpose of this oran
is as +et un>no1n, *ut for man+ centuries it has *een iven a m+stical
siniGcance.
%he %h+mus 3land is situated *et1een the nec> and the chest, *ehind the
*reast *one, and is considered to reulate sexual development. %he land
ro1s in children, *ut after pu*ert+ (1hen sexual capacit+ develops) the
oran seems to *ecome inactive.
%he %h+roid 3land is situated in the throat near the lar+nx, and pla+s an
important part in ro1th of the individual. Lac> of th+roid secretion results in
dullness of intellect, stunted ro1th, underdevelopment of head, teeth,
hands, and feet. In the case of a child there ma+ *e a s1ollen stomach, heav+
les, pale face, loose muscles. Overactivit+ of this land leads to a disease
called exophthalmic oitre in 1hich the e+es *ule and the throat s1ells.
,ecause of imperfect action of the th+roid land the *odies of men and
1omen ma+ *ecome deformed, ul+ and disproportionate, 1ith loss of
memor+, irrita*ilit+ and slo1in up of movement.
%he -arath+roids are four smaller lands situated in the th+roid land itself,
t1o in front and t1o *ehind. %he+ aEect the action of the liver, and urine. If
these lands function in an irreular 1a+, there arise, such defects as
*rittleness or deca+ in the *ones, severe muscular spasms and nervous
excitement.
%he -ituitar+ 3land is situated in the s>ull, near the sphenoid cavit+. lt has a
ver+ important role in the processes of the *od+, and its action is also
connected 1ith other lands" the th+roid, arath+roid pancreas and the
mammar+ lands (in the *reast). lt aEects also a*sorption of fats and
car*oh+drates in the *od+, and it controls sexual ro1th. Irreular function of
this land produces defects of the s>eleton"iant"li>e ro1th or stunted
ro1th, fatness, uliness, deformit+, dullness and sloth, exhaustion and
sterilit+.
%he &ammar+ 3lands are found in the *reasts of 1omen and assist in the
production of mil> for feedin a *a*+. %he mil> Jo1s throuh the nipples of
the *reast.
%he -ancreas, Liver and Spleen have alrad+ *een descri*ed *rieJ+. In the s>in
are found lands 1hich reulate the perspiration on s1eat.
%he Suprarenal (or $drenal) 3lands are found 7ust a*ove each of the >idne+s.
6iEerent parts of these lands have var+in actions on ro1th and
development. %he outer parts called the cortex relate to control of male and
female characteristics in the *od+. %he inner part called the medulla 1or>s in
con7unction 1ith the s+mpathetic nervous s+stem and produces a Juid called
adrenalin 1hich enters the *lood stream at times of stress, such as rae, cold,
or anxiet+.
%he -rostate and the %estes are lands of the male concerned 1ith sexual
action. %he Ovaries are sexual lands of the female.
?/ Reproduction 4Se< Acti!ity5/ $nlon the 8armendri+a"s are the
enerative orans, the private parts of men and 1omen *+ means of 1hich
ph+sical reproduction ta>es place. In lo1er forms of life, *reedin ta>es place
1ithout the hih specialiHation of the human species. In some minute
oranisms a sinle cell simpl+ divides into t1o parts. In some insects the
characteristics of male and female are com*ined.
In the male, the thic> Juid called semen is secreted in the prostate landI
from here it passes to the testes 1here the sperm is produced. %he semen
and sperm are considered the essence of the *od+ and should not *e 1asted.
$ reat deal of semen is lost to the *od+ in even one sexual intercourse.
,rahmachar+a is the practice of sexual continence 1hich is en7oined for the
+outh and the mon> and more speciall+ for a Sadha>. Semen is the essence of
the *od+""it is the sustenance of life and ver+ essential. In one copulation = to
.< rams of semen is lost. %herefore, *+ too much of sex"indulence, end of
life is accelerated. One should not 1aste semen until at least <B +ears of ae
even in a dream, other1ise it is li>e committin suicide. From the moment of
imprenation to the *irth of a child the period is <;/ to <@/ da+s. %herefore a
man should renounce sexual indulence durin this period, other1ise the
proen+ can never *e virtuous and self"controlled and the impression of
lustful experiences of parents 1ill pervade the mind and the *od+ of the child.
In India, the ancient concepts of the diEerent staes of manAs life involve an
ideal conception of the meanin and purpose of existence and rest upon a
*roader and more diniGed vie1 than the reed+ or careless pursuit of
pleasure, in livin onl+ for the da+. In !indu societ+, marriae is
fundamentall+ a reliious instiution, and the conception of a child a sacred
dut+. $ ood 1ife 1orships 3od throuh her hus*and and attains a deep
spiritual satisfaction. In 4estern countries marriae is so often onl+ a matter
of convenience or the satisfaction of pleasure alone, 1hich *ecomes dulled
after too much ratiGcation. %he *irth of children often *ecomes a *urden
rather than a sacred pleasure, and over"indulence in sexual activit+ *reeds
frustration and 1ea>ness. In the 'edas it is said#
F,+ the practice of ,rahmachar+a the ods conDuered death and attained
,rahmaF.
%his *od+ is the chariot of atman, the 6ivine Cit+. %he 'edas *ein the divine
revelation are self"authorit+ and the supreme 3uru, 1ho is the *esto1er of
>no1lede and realiHation here and hereafter, is 3od !imself.
5ishi -atan7ali sa+s#
F!e *ein uno*structed *+ time is the %eacher of even the ancients.F
4hether that 3od is called Shan>ara, 'ishnu, !iran+aar*ha (Cosmic &ind),
or 'irat -urusa (Cosmic ,ein), this entire >no1lede and realiHation have
*een *esto1ed *+ this Supreme Soul, and the same science of soul even no1
continues throuh the succession of 3urus and disciples. %he Upanishad"s are
some portion of the ver+ same teachin of the Lord and the+ contain the
spiritual 1isdom. (ust as the succession of ph+sical *odies continues *+ the
actions of *odies, so the divine >no1lede continues throuh the hol+
scriptures and the 3urus. %he Upanishad states
!ere the teacher 2ama has *eautifull+ compared the human *od+ 1ith a
chariot that ta>es the individual soul to li*eration. In the chariot of the *od+
atman is seated as the charioteer or the Lord of this chariot. Intellect is the
driver 1ho catches hold of the reins of mind. %he horses in the form of senses
raHe on the Geld of sense"en7o+ments. %hus, the 1ise men call this $tman
con7oined 1ith mind, intellect and senses, the en7o+er. Further, the 'eda
descri*es the human *od+ %hus
%he *od+ has thus *een descri*ed as a hol+ cit+ 1ith eiht cha>ra"s (centres
of divine ener+) and nine doors (the nine openins of the *od+). In this hol+
a*ode of $+odh+a is a olden sheath in 1hich are various luminous or*s. In
the centre of these or*s lives the immortal $tman (soul). 4hen (ivatma or
individual soul, endo1ed 1ith the liht of 1isdom and accompanied *+ -rana"
s, mind and intellect and senses, enters *+ the comman of the Creator into
this hol+ cit+, it *ecomes $+odh+a (unvanDuisha*le) *ecause 1here the father
&ahesh1ara (3reat Lord) is present 1ith (ivatma none can conDuer that hol+
cit+. In this ver+ cit+ is +our true d1ellin.
$ntry into Annamaya 7osha 4Food Sheath5 Let us enter into the ph+sical
portion of this hol+ cit+ throuh meditative vision and see its inner form. %he
description of the human *od+ that 1e have iven in the foreoin paes in
mainl+ for the purpose of ena*lin the Sadha>as to enter into it.
Food is of ? diEerent >inds# (.) 1hich is eaten *+ the teeth, (<) 1hich is drun>
*+ the throat, (9) 1hich is lic>ed *+ the tonue, (?) 1hich is suc>ed *+ the
lips. $ll these four >inds of food 1hen diested are converted into 5asa
(7uice), *lood, Jesh, marro1 (the 1hite su*stance inside the *ones), fat and
*ones and after these the essence of food *ecomes semen in men and 5a7a
Juid in 1omen. %hese latter are the life"sta+ of the human *od+ and are
Satt1i> (pure) predominatin and in them Sattivi> elements air, 1ater, Gre,
ether and earth are present. %hese o to form the material cause of the *od+.
See the divine su*tle architecture of the Lord, *idden in ever+ lim*. Consider
the inception of this *od+, ho1 *+ contact of sperm and ovum (Shu>ra and
5a7a) a small mass of Jesh (&orula) is formed in the mothers 1om*. (iva, the
individual soul, directl+ enters this em*r+o. lt is not necessar+, as the sa+in
oes, that (iva comes 1ith the rain that falls on the earth, and from earth
enters into food and in the form of nourishment raduall+ enters into the
semen, and *+ com*ination of sperm and ovum *ecomes manifest in the
morula. %he (ivatma, ho1ever, has the po1er of enterin into the *od+ and
comin out of an+ part thereof as it 1ishes. Its entr+ is as a lord surrounded
*+ servants, the t1ent+"four or t1ent+"Gve %att1a"s (elements). %hese are as
follo1s #
-ra>riti (matter), &ahan (cosmic mind"stuE), $ham>ara (eo principle), Gve
%anmatra"s (su*tle elements). (%hese are classed as eiht -ra>riti"s, *ecause
the+ are causes of the succeedin eEect.)
Five orans of >no1lede, Gve orans of action, Gve ross elements, one
mind"these are sixteen 'i>ara"s (eEects.)
%his ma>es t1ent+"four %att1a"s, *ut since 1e divide &ahan into t1o, Chitta
(mind"stuE) and ,uddhi (intellect), the total *ecomes t1ent+ "Gve .
4hen the em*r+o is formed, all these %att1a"s assume the shape of an oval
mass and (iva resides in the middle of this e"shaped em*r+o. $fter enterin
the morula, (iva, *+ the force of its consciousness, transmits its activit+
throuh Chitta, and havin attracted the Satt1i> portions of Gve ross
elements, starts ro1in in the form of foetus. ,ut the ro1th of the foetus
does not mean that there is a parallel ro1th in the astral and causal *odies
of the (iva. %hese t1o *odies are in the form of su*tle lihts and exist as
potenc+ onl+. 4hen a liht is >ept in a cave it illuminates that cave onl+, *ut
1hen the liht is >ept in a lare room it illuminates the 1hole room. In the
same 1a+, the ra+s of these *odies o on expandin 1ith the ro1th of the
foetus. If (iva does not enter into the morula formed out of -opulation, the
foetus is not formed, and even after a foetus is formed, throuh the eEect of
some 8arma there miht *e a miscarriae or a*ortion, 1hen the (iva oes out.
4ithout the association of conscious (iva the inert elements cannot perform
an+ function. %he conscious foetus oes on developin *ut attractin Satt1i>
portions of the Gve elements 1hich are mixed 1ith the motherAs *lood. 4ith
the ro1th of the foetus the luminosit+ of the su*tle *odies also oes on
developin. %he causal and astral *odies have the a*ilit+ to expand or
contract and the+ assume the form of the ph+sical *od+ in 1hich the+ d1ell.
%he+ shrin> in the *od+ of a mosDuito and expand in the *od+ of an elephant,
and so perform their functions pervadin the *odies the+ possess. %hus the
food sheath in the form of foetus oes on developin.
The +e!eloping of the Food Sheath %he food sheath is made up of the
Satt1i> portions of the Gve ross elements and it develops *ecause of them.
(iva, a*idin in the 1om*, attracts the Satt1i> portions from the motherAs
*lood until deliver+ of the child. $fter *ein *orn, the *a*+ normall+ feeds on
motherAs mil> 1hich is considered more Satt1i> (pure). $ll food materials,
1hether solid or liDuid or in the form of 1armth or ivin air, are aEected *+
the three 3una"s (Dualities of matter) a*idin in the Gve elements. 4hen a
*a*+ starts eatin or drin>in, these three 3una"s Satt1a"purit+, 5a7as"
passion, %amas"inertia *ecome more manifest. 2ou ma+ o*serve this *+
noticin ho1 those 1ho eat Satt1i> food in moderate Duantit+ are enerall+
free from laHiness, are full of vitalit+, sleep less and have sharp intellect. ,ut
even the+ *ecome pre+ to sleepiness, laHiness, and sloth 1hen the+ eat too
much. 4hatever 3una predominates in the food made up of Gve elements
1ith three 3una"s implied in them, is reJected in the ph+sical *od+. ,efore
this happens, the food 1hich enters into the *od+ is Grst converted into the
5a7asi> forms of *lood and ch+leI the %amasi> ross part is thro1n out in the
form of excreta, urine, perspiration, etc., then the Satt1i> portion is converted
into O7as (vitalit+) and 5etas (semen) 1hich help the ro1th of the ph+sical
sheath. $ccordin to the increase in Duantit+ of these Satt1i> portions, the
*od+ *ecomes more and more Satt1i>.
%ther systems
$part from the other sheaths"-ranama+a (vital air sheath), &anoma+a (mind
sheath), 'i7nanama+a (intellect sheath) $nandama+a, *LISS sheath)"there are
other Gve su*"sheaths, also called s+stems, 1ithin the Food Sheath itselfI
these are of earth, 1ater, Gre, air and ether. %hese s+stems sustain and
nourish their particular cells. %he atoms of earth o to form *ones, of 1ater"
*lood, of Gre"astric processes, of air"respiration and of ether"support for all
these su*sheaths. %he principle involved here is that the su*tle elements
pervade and sustain the ross ones. %hese elements should not *e confused
1ith the chemical elements of modern science, each havin a iven atomic
num*erI 1e refer to an ancient concept of metaph+sical rather than scientiGc
terms. $ccordin to this, all o*7ects of the 1orld are pervaded *+ Gve ross
elements "a>asha (ether), 'a+u (air), %e7as (Gre), (ala, (1ater) and -rithivi
(earth), of these the last four are prevaded *+ $>asha, the Grst. %hese
represent the Gve modiGcations of matter (-ra>riti). %he+ are in turn prevaded
*+ Gve %anmatra"s (su*tle elements). %he %anmatra"s are produced from
$ham>ara (eo"principle), 1hich arises from &ahan (cosmic mind stuE).
&ahan itself implies an eDuili*rium of the three 3una"s (Satt1a, 5a7as and
%amas), and 1hich is the Grst eEect (vi>ar) of $lina -ra>riti pervaded *+ the
su*tlest of the su*tle",rahman ($*solute). %hus, ever+ ross *od+ is
dependent upon its internal su*tle *odies and sheaths. %he devolopment of
-ra>riti (matter) is from its latest state and then throuh the su*tle ener+ of
the three 3una"s (states) to &ahan (cosmic mind stuE) from 1hich arises
$ham>ara, the principle of individualit+. %hence are produced the Gve su*tle
elements (%anmatraAs), from 1hich evolve the Gve material elements",
$>asha, 'a+u, %e7as, (ala and -rithivi. 4e have previousl+ referred to the
detailed constitution of the sixteen 'i>ara"s (eEects) and the dual aspects of
&ahan as Chitta and ,uddhi, thus enumeratin the t1ent+"Gve %att1a"s
(elements). %hese concepts ma+ at Grst *e found complex to 4estern readers,
*ut in fact the+ represent a 1a+ of understandin the su*tle processes of life
itself, and meditation on these su*tleties 1ill, in itself, demonstrate the
validit+ of the point under discussion"that the ross aspects of material life
are, so to spea>, secondar+ aspects of a primal su*tlet+.
Sta"ility of the Food Sheath
%he Food Sheath can continue for a fe1 months 1ithout solid food materialI it
can continue for a fe1 da+s 1ithout 1aterI it can live for a fe1 minutes
1ithout *reathinI and it can continue for a fe1 seconds onl+ 1ithout etheric
sustenance" a man 1ould soon die if he is sealed in an iron *ecause he 1ill
not et air and ether elements. %he element of Gre is concerned 1ith the heat
of the *od+. 6eGcienc+ of Gre is harmful for the food sheath *ecause *od+ and
lim*s are li>el+ to *ecome cold. %hus these Gve elements o in and out of the
food sheath, 1hich receives life and nourishment from them and *rins a*out
Sthula ,hoa (ross en7o+ment) for (iva as 1ell as its eventual release.
Functions of the Food Sheath
%he 8arma"s (actions) of (iva, the individual soul, *ear fruit in three 1a+s " (ati
(class), $+u (life) and ,hoa (en7o+ment). %hese are easil+"seen in the
activities of the 1a>in state of consciousness. In this state, active 5a7as
overpo1ers Satt1a and dulls %amas and enaes one in en7o+ments of sense
o*7ects. $monst these ross en7o+ments are such pleasures as food and
drin>. %he experience of s1eet or sour taste is *+ the tonue, seein various
sihts *+ the e+es, hearin man+ sounds *+ the ears, smellin *+ the nose,
comin and oin *+ the les, ivin and ta>in *+ the hands, excretion *+
the anus, urination, and seminal dischare in sex pleasure *+ the female and
male orans. %hus ,hoa, en7o+ment, in the form of ross o*7ects 1hich is
*oth painful and pleasant is performed *+ the ph+sical *od+ or food sheath
throuh the ten Indri+a"s (senses).
(ati (class) includes ran>, class, *irth and form of life (animal, veeta*le), in
short, the position in 1hich (iva is placed at *irth due to accumulated 8arma"s
from previous lives. $ll actions produce conseDuences, some immediatel+,
others at a later date, others still in (ati in succeedin *irths. %hese
conseDuences are pleasura*le or painful accordin to the virtue or vice of the
actions. Chanes such as old ae and disease ta>e place in this *od+ (su*7ect
to *irth and death) 1hich is the d1ellin of (ivatma, individual soul, from the
&oment of its entr+. In this *od+, sustained *+ the four other sheaths
(-ranama+a, &anoma+a, 'i7nanama+a, $nandama+a 8osha"s or sheaths), the
ross fruits of 8arma"s culminate. !ere -urusha (soul) is circumscri*ed *+
-ra>riti (matter) and suEers throuh the %aptri+a (miseries) of *irth and death,
virtue and vice, actor and en7o+er.
%en, orans, Gve -rana"s, Gve su*"-rana"s and ten vital centres are included in
the ph+sical sheath, *ut onl+ their ross aspects are >no1n until and unless
there is Sadhana (spiritual discipline). %he rossness of the ph+sical sheath
arises from the predominance of -rithivi, the earth elementI its >no1lede is
acDuired *+ practice of $sana"s and -rana+ama etc. as speciGed in the 2oa
Sutra"s of -atan7ali (II"B<, B9),
,+ -rana+ama the veil of 8lesha"s coverin the divine liht is attenuated *+
the Satt1a and the mind attains Duietude and *ecomes Gt to concentrate as
descri*ed in the -roleomena.
In the State of Sleep
4hen the ph+sical *od+ is tired throuh its ever+da+ activities, the 1a>in
state of consciousness 1hich predominates in 5a7as and Satt1a *ecomes
Duiescent and %amas predominatin sleep manifeste. %hen the ph+sical *od+
lies inactive li>e a machine at rest. 4hen some deree of 5a7as increases
durin sleep, dreams start appearinI a little of 5a7as Dualit+ still persists in
sleep state, throuh 1hich diestion of food, *lood circulation and other
internal functions continue. %he pleasure and pain experienced in the dream
state are a second t+pe of en7o+ment (,hoa) in the fruition of 8arma.
In the state of sound sleep"there is a third >ind of en7o+ment. $fter a sound
sleep a man either feels that he slept a ver+ comforta*le sleep or his mind"
stuE felt trou*led. In this 1a+, ever+ *od+ experience pleasure or pain in deep
sleep.
$ttainment of self"realisation. %o attain self"realisation it is necessar+ to reGne
the discrimination *et1een -ra>riti (matter) and -urusha (soul), the t1o reat
principles that exist in the ross ph+sical sheath. For this purpuse one 1ill
have surel+ to practise the Samadhi"s of &aharshi -atan7ali enumerated
earlier in this *oo>. %he preliminar+ staes of Samadhi are explained *elo1.
(ethod of Sadhana 4Spiritual Practice5
One should enae in continuous Sadhana 1ith faith and preseverance after
Grst puriG+in the *od+ *+ the austerities of the Grst four >inds of 5a7a 2oa,
namel+# 2ama (ethical restraints), Ni+ama (moral o*servances), $sana
(ph+sical postures), -rana+ama (*reath control). $fter this one can train the
mind to *ecome adept in the practice of 6harana (concentration). Sit
peacefull+, in seclusion, in an+ posture in 1hich +ou have *ecome adopted *+
reular practice so that the position is comforta*le and eEortless. 5enounce
the Sam>alpa"s and 'i>alpa"s, the thouhts and imainations of the mind,
until +ou Gnd stillness. 2ou ma+ then practice Unmani &udra *+ closin +our
e+es and Gxin the mind in meditation at a spot *et1een the e+e*ro1s. $t
this stae the imainative facult+ should *e concentrated at this point to
visualiHe liht, as if seen 1ith e+es openin inside. %houhts should not *e
allo1ed to arise and there should *e no extra pressure on the *rainI do 7ust a
stead+ visualiHation of the liht *et1een the e+e*ro1s in the forehead for < to
? minutes. Sit in a relaxed mood. ,ecause the stead+ eEort of concentration
in focussin the aHe tires the *rain and causes the mind to 1ander, so after
t1o to four minutes this visualiHation should *e relaxed 1hile +ou continue
sittin comforta*l+ in +our asana in a peacefull attitude. $fter t1o or three
minutes +ou ma+ tr+ concentration *et1een the e+e*ro1s aain, follo1ed *+
another relaxation of eEort. For proper practice a DualiGed uide is reDuired in
the case of *einners. In the a*sence of a 3uru (teacher) one should pra+ for
uidance. In the case of a sincere devoted aspirant 1ho has puriGed himself
*+ 2ama, Ni+ama, $sana and -rana+ama, 3uru ma+ *ecome manifest in the
form of inner uidance. Faith, purit+ and persevereance 1ill al1a+s *rin
divine race in the form of 3uru, either as a DualiGed teacher or as inner
revelation. Slo1l+, *+ reular practice of concentration, +ou 1ill raduall+
come to see this liht arisin in the middle of the e+e*ro1s. In the *einnin,
it ma+ *e ver+ small, dim or smo>+. It ma+ appear li>e a Jame, a lo1"1orm,
an electric liht or sunshine asa practice continous.
!o1 lon this stae ta>es, varies accordin to the %emperament of the
aspirant and the deree of practice. 3raduall+, *+ sittin still in a comforta*le
posture and suspendin mental functions, the 1ill po1er of mind and intellect
increases" and clariGes the imae of liht. From the Grst moment of its
appearance, eEorts should *e made to >eep this liht stead+. $s, there is
more and more steadiness the liht 1ill *ecome clearer and *rihter. %his
liht is called the divine e+e, or the su*tle e+e. $s the Sadha>a (aspirant)
acDuires control over this liht he 1ill *e a*le to move it to an+ reion of the
*od+ he 1ishes and *e a*le to see the su*tle characteristics of the food
sheath *+ its liht. Once the imae of this liht has clariGed and master+ has
*een o*tained over it, this divine e+e ma+ *e used to see ross o*7ects and
the su*tle o*7ects *e+ond the rasp of the senses. Some imainative facult+
is necessar+ onl+ in the initial staes. %his liht exists al1a+s in the middle of
the e+e*ro1s *ut it is not seen *+ most men 1ithout Grst practisin 6h+ana
2oa, the 2oa of meditation. %he liht itself is not imainar+I it is su*tle e+e
of the human astral *od+. -reliminar+ imaination merel+ assists the removal
of o*stacles that prevent this liht from *ein manifest. 4hen this su*tle e+e
is revealed and mastered, the aspirant acDuires a torch, as it 1ere, *+ 1hich
he can perceive su*tle o*7ects *e+ond the rasp of the senses. ,+ this liht
+ou ma+ see all the internal parts of this divine cit+ of the *od+ in the state of
meditation. Some aspirants confuse this function of the liht 1ith that of the
mind, *ut mind is onl+ the prompter of the su*tle e+e of this vision and,
therefore, separate from it. 4e 1ill descri*e the nature and function of the
mind and intellect later in this part. It is *+ this divine e+e that these too 1ill
*e properl+ understood.
No1, 1ith the help of this liht, +ou should enter into the $nnama+a 8osha,
the food sheath, 1hich is the rossest coverin of the soul. 2ou 1ill *e
amaHed at the s>ill and intellience of the 6ivine $rchitect, 'ish1a>arma.
4e do not >no1 exactl+ 1hen +ois Grst discovered the su*tle centres in the
ph+sical *od+ throuh the practice of meditation. Follo1in upon 'edic
descriptions of the eiht cha>ra"s (su*tle centres of the *od+), and after the
2oa Sutra"s of -atan7ali, methods of a1a>enin the cha>ra"s *+ -rana+ama,
$sana and &udra 1ere reGned. %hese methods have a favoura*le inJuence
on meditation. It is correct to include these methods under the term !atha
2oa, as the Sans>rit term !atha means Ao*stinateA, and these methods
necessitate persistent or o*stinate practice.
The Chakras
Situated in the spinal cord in the spinal column are special centres, from
1here roups of sensor+ motor nerves arise. %he+ pervade the entire *od+ to
re7uvenate it 1ith life force in the form of >no1lede and action. %he main of
these are >no1n as Ida, -inala and Sushumna and these connect 1ith eiht
centres of vital ener+ in the *od+ called cha>ra"s. Some modern 1riters have
identiGed these channels as the spinal cord 1ith the s+mpathetic nervous
chains, and the cha>ra"s as the nervous centres (plexi) of the *od+. %his is
incorrect, as these structures are not perceived 1ithout special meditation,
nor can their activit+ *e eDuated 1ith their ross structure. lt is rather li>e the
Glaments of an electric lamp 1hich esta*lish a ross circuit, *ut liht does not
shine until the electricit+ Jo1s. 4hen the vital current of meditation Jo1s
throuh the nerve centres of the *od+ the+ *ecome luminous to the su*tle
e+e and shine 1ith *eautiful shapes, colours and movements. In the
illustrations of these cha>ra"s the+ are sho1n a little imainativel+ in such
shapes as lotuses and 1heels. %hese do, in fact approximate to the actual
shapes, *ut since the+ are not ross o*7ects, is not possi*le to ive a standard
exact description. &an+ people have descri*ed these cha>ra"s in diEerent
1a+s for this reason, +et the eneral shapes correspond to lotuses and 1heels
in shapes, colours, movements and positions.
It is not enouh simpl+ to perceive these cha>ra"s. One must expetience
directl+ position and movement of the -rana"s (vital airs) 1hich pervade the
cha>ra"sI one must experience the colours, forms and functions of the -rana"s
and the Gve %anmatra"s (su*tle elements) implied in them. Ever+ aspirant
should endeavour to o*tain this special >no1lede, thus the vital centres ma+
*e trul+ a1a>ened.
The Root of the Chakra8s
%he root of all the cha>ra"s is the spinal cord, situated in the spinal column,
and ma+ *e seen *+ the vision of meditation. ,ut the forms that are seen in
the cha>ra"s appear in front of the nervous plexi 1hich arise from the spinal
column. (ust as the reJections of the o*7ects are seen in a mirror, so the
visions of the cha>ra"s are pro7ected to the nervous plexi. In the Sushumna
(the spinal cord) there are also some more Nadi"s (channels of su*tle ener+)
called 'a7ra, Chitra", etc. %hese, ma+ *e experienced directl+ *+ the aspirant.
$t Grst, the cha>ra"s are seen as ver+ ross, unstead+ and chanin shapes
and siHes, *ut *+ intense concentration and meditation the+ appear more
clearl+ and more naturall+ "1ith all their su*tle details. %he su*tle processes
of these cha>ra"s and the experience relatin to them can onl+ *e full+ and
perfectl+ acDuircd 1hen the aspirant has perfected Sam+ama (a+a, the
master+ over the three"fold practice of concentration, meditation and
Samadhi (superconsciousness).
I shall ive descriptions of the cha>ra"s on the *asis of m+ o1n direct
experience, toether 1ith other accounts for comparison and additional
information.
Ultimatel+, the purpose of this >no1lede is for each aspirant to experience
personall+ the unsurpassa*le lor+ of -ra>riti (nature) and *+ this valua*le
science of the cha>ra"s *e a*le to renounce attachment to $nnama+a 8osha,
the food sheath, and havin realiHed the $tman (soul) to attain release from
*ondae.
7undalini6 the Coiled (ystic Force
8no1lede of the Cha>ra"s is raduall+ acDuired after the a1a>enin of
8undalini, the m+stic latent force in the *od+. On the *asis of !atha and
%antra 2oa scriptures. (See Illustration No. ;) this is a latent aspect of cosmic
ener+ located in the $dhara or &uladhara Cha>ra, identiGcd 1ith the *asal
plexus. !ere, at the place of +oni, a*ove the anus and *elo1 the enerative
oran, is a trianular shaped $ni>ona or trianle. Inside this trianle is a
radiant linam (phallus) shaped li>e a *ud called S1a+am*hu Lina. 8undalini
lies at the mouth of the Sushumna Nadi on the head of the S1a+am*hu Lina.
%his primal ener+, 1hich desires union 1ith Shiva Lo>a, the 1orld of the
$*solute, lies coiled li>e a serpent three and a half times round the linam, in
a dormant or sleepin state, appearin li>e the shape of a conch"shell. 4hen
8undalini is a1a>ened, she moves up1ards throuh the Sushumna, irradiatin
1ith her touch the three Nadi"s 'a7ra, Chitrini in the centre, and ,rahma Nadi
in the centre of this. %he trianular formation of the three Nadi"s is the s+m*ol
of Sha*da ,rahman, the ,rahman of sound. 4hen 8undalini is a1a>ened she
moves throuh these Nadi"s 1ith a hissin sound and *rins illumination to
the aspirant. It is a popular *elief that the Sadhana of the aspirant easil+ oes
on even 1ithout eEort after the lorious a1a>enin of 8undalini, althouh this
is often onl+ a partial a1a>enin and for complete success there should *e
Sha>ti -at or infusion or race throuh the 3uru. I have iven these
conceptions of modern 3urus (teachers) here in *rief.
)undalini according to Raja Yoga and *! 3wn 45erience
It is correct to sa+ that 1hen contact is esta*lished *et1een the $pana 'a+u
(vital air of the lo1er part of the *od+) seated in the &uladhara (*asal plexus)
and ,rahmarandhra in the cro1n of the head throuh mind principle, there
arises a liht in the area of the spinal cord. %he contact is *rouht a*out *+
puriGcation, practice and the po1er of 1ill, and the liht is 8undalini. 4hen
this liht manifeste full+, it illumines the diEerent parts of the *od+ and
irradiates the cha>ra"s as it passes throuh the path of the Sushumna Nadi in
the spinal cord and enters into ,rahmarandhra in the cro1n of the head.
!o1ever, the vie1 that 8undalini is the primal ,rahmic ener+ appears to *e
a relativel+ late concept and not Duite correct. %he earl+ scriptures do not
discuss 8undalini in descri*in the evolution of the 1orld, and even the 2oa
6arshan of -atan7ali does not mention 8undalini as the primal ener+. It is true
that later commentators have mentioned 8undalini and the Cha>ra"s.
In our Illustrations No. ? and 0 the position of Sushumna and the Cha>ra"s is
clearl+ sho1n. %he head of the spinal cord starts from the medulla o*lonata
(the spinal *ul* connectin 1ith the cere*ellum) and passes do1n1ards
throuh the spinal column to1ards the cocc+x. $fter the Grst lum*ar verte*ra
it narro1s to a thin Glament. %he spinal cord is hollo1 li>e a tu*e and
some1hat resem*les a sna>e in eneral appearance. lt is possi*te that
*ecause of these luminous Nadi"s or astral tu*es, that are located in it, are
termed 8undalini in a Gurative 1a+. %here is a Nadi on each side of
Sushumna" that on the riht side is called Sur+a Nadi (the solar Nadi or
-inala or 2amuna, that on the left side is >no1n as " Chandra Nadi (the lunar
Nadi) or Ida or 3ana. %he usual terms are simpl+ -inala and IdaI 2amuna
and 3ana are, of course, the names, of 1ell">no1n rivers in India and are
here used s+m*olicall+). Similarl+, Sushumna is sometimes called Saras1ati.
%he 7unction of the three Nadi"s at the $7na Cha>ra is >no1n as &u>ta %riveni
and is compared 1ith famous %riveni or meetin of three at -ra+aa
($llaha*ad) 1here the three rivers 3anes, 2amuna and Sars1ati meet. %he
three Nadi"s arisin from the &uladhara Cha>ra pass throuh the spinal
column, unitin at the place *et1een the e+e*ro1s. %he Cha>ra"s in the
Sushumna appear li>e rose"*uds arisin from the creepin stem of the rose,
or li>e lotus *uds s1inin on a lotus star>. %hese *uds *lossom 1hen the
ra+s of the sun in the form of a1a>ened 8undalini touch them. 8undalini, the
,rahma Nadi, lo1s 1ith the liht li>e a su*tle electric 1ire, illuminatin the
Cha>ra"s 1hich seem li>e lo1in pearls hanin from a luminous olden
1ire.
7undalini and its Awakening
4hat is the 8undaliniK From a scientiGc point of vie1 it can *e considered as
follo1s. 4here the uppar *one of the cocc+x and the lo1er *one of the
sacrum 7oin there is a *unch of nerves apperin li>e the roots of a *am*oo.
%his is the seat of &uladhara or $dhara Cha>ra, the *asal plexus. %his is
perhaps the most impure part of the *od+, as it is surrounded *+ tu*es that
carr+ excreta and " urine. %he siHe, position and other details of the *asal
plexus are sho1n in Illustrations No. 0 and @. In the centre of the *unch of
nerves is a trianular raised structure li>e a small top or a *lac> rape. !ere
various sensor+ and motor nerve G*res 7oin from diEerent places, and
sensation of these nerves ma+ *e eDuated 1ith the perception of the
trianular shape of &uladhara Cha>ra. %he path of Sushumna, lda and -inala
parallele the course of the spinal cord and the paras+mpathetic nerves of the
autonomic nervous s+stem, lin>ed 1ith the anlia 1hich constitute the main
plexi in the *od+ and 1hich ma+ *e eDuated, 1ith the Cha>ra"s. Situated in
the small point in a trianle there is an oval"shaped Jesh+ structure 1here are
ent1ined ver+ su*tle and Gne nerves resem*lin a co*1e*. %his is called
8undalini *+ !atha 2ois. 5emainin nerves 'a7ra etc. are also sensor+ Gne
nerves. %hus, these cha>ra"s, li>e the su*tle net1or> of tissues in the
ross.*od+, are the *unches of su*tle sensor+ nerves 1hich are ever
illumined *+ the radiance of 'i7nanama+a 8osha (Intellect Sheath).
lt 1ould *e an error to suppose that 8undalini and the Cha>ra"s are simpl+ the
ross structures of the *od+. $s 1e have explained earlier, the food sheath is
the result of more su*tle processes, and not vice versa. ,ecause of the
impurit+ of the *od+ the cha>ra"s normall+ cannot *e seen 1ithout special
Sadhana (spiritual trainin). %hat is 1h+ the 2oa 6arshan of -atan7ali states#
F%hence is destro+ed the veil of the liht.F
4hen the veil of %amas (inertia) that o*structs liht is destro+ed, the entire
internal vision *ecomes apparent. %hen the cha>ras are seen as lotuses *+
the force of ,havana or feelin, and shine *+ the radiance of 'i7nanama+a
8osha, the intellect sheath. Other1ise, 1hen veiled *+ %amas, the+ are not
visi*le. In the course of removin the veil of %amas it ma+ *e found that there
are *loc>aes or >nots in the Sushumna 1hich ma+ *e opened *+ the force of
-rana (vital air) so that the+ *ecome luminous *+ 1ill"po1er durin the state
of meditation. (ust as constructions in a hollo1 ru**er tu*e ma+ *e opened *+
the force of a current of 1ater so ma+ the >nots of the Sushumna *e opened
*+ the force of -rani> currents.
%ther @iews Regarding 7undalini
%he *asic facts of the experience of 8undalini have *een expressed in various
1a+s and *+ various s+m*ols. !ere are some other vie1s and analoies
.. %he -rana"s (vital airs) are pervaded *+ a positive electrical chare that
com*ines 1ith the neative chare of the *od+ *+ an eEort of 1illI then arises
a divine liht 1hich ena*les one to have inner experiences. %his liht is
8undalini.
<. 8undatini, arises as a divine liht in &uladhara Cha>ra 1hen prana (vital air
of the lo1er part of the *od+) is 7oined to -rana *+ mental force.
9. $pana is descri*ed as the lo1er $rani or churnin rod and -rana as the
upper oneI *oth are churned *+ the force of 1ill and then arises the liht of
8undalini, the a1a>enin of 1hich forms the *asis of the Intellect Sheath
2a7na.
?. 8undalini is considered the Nachi>etani descri*ed in 8athopat nisad.
!avin received this liht, a Sadha> *ecomes a hero li>e Nachi>eta. $ccordin
to Sh1etash1atara Upanisad, then that +oi crosses the ocean of *irth and
death#
Na Tas!a Rogo Na ,ara Na *rit!uh. Pratas!a Yogagnima!am Shariram.
F!avin attained the *od+ puriGed in the Gre of 2oa, there is no disease, old
ae or death for him.F
B. In a Chinese m+stical 1or> 8undalini is called Spirit Fire.
=. 4estern O1riters have called it Serpentine Fire.
;. &adame ,lavats>+, a %heosophist, a disciple of a 5ishi, has descri*ed it as
universal electric ener+. She states that it is luminous and po1erful and
*elons to the cateor+ of universal electrical ener+I It travels faster than
ordinar+ liht 1hose speed has *een calculated to *e .0=,/// miles per
second.
0. Other Sadha>a"s have seen in the state of meditation a luminous 1heel li>e
a circular Gre1or>, shinin in &uladhara. %his Jier+ 1heel moves in the
Susumna in a serpentine manner, chanin its colour and illuminatin the
cha>ra"s and revealin their functions as it passes on to Sahasrara, the
thousand"petalled lotus at the cro1n of the head.
@. 'otaries of Nadopasana, the meditation on m+stic sounds, consider
8undalini to *e the -ara sound that arises in the navel reion, fusin into
sound and liht simultaneousl+.
%hus there are various vie1s on 8undalini. Nevertheless " it is an irrefuta*le
fact that this is a uniDue divine liht, 1ith the help of 1hich one can see
directl+ the m+sterious inner contents of the *od+ and also the su*tle
contents of the astral 1orld.
The Cause of not seeing 'ight in Chakra8s/
$spirants are often una*le to perceive liht in the cha>ra"s. %he+ experience a
little movement or lidin of the -rana"s there *ut nothin else. 4h+ is it so K
%he reason for this is resolved *+ deeper meditation. One Gnds that 7ust as a
smo>+ chimne+ veils the liht of a lamp so the *od+ Glled 1ith %amas veils the
liht of 8undalini and one experiences onl+ indistinct processes of -rana, felt
*+ the internal *od+ *ut not seen. In m+ o1n experience it 1as found that if
$nandama+a 8osha (*LISS sheath) 1as overpo1ered *+ %amas, the lihts of
other sheaths re1 dim or 1ere extinuished, 7ust as normall+ happens in
deep sleep. (I should explain here that realisation of an+ o*7ect in meditation
is attained onl+ in that 8ondition 1hen one has no eneral a1areness of his
*od+, of directions, time, space or place, and is a1are onl+ of the o*7ect of
meditation 1hich appears 7ust in front of him *ut not in an+ clearl+ deGned
distance or direction.) On entr+ into the spinal column *+ meditative vision
one o*serves shinin, 7ust in front, a 1ire as thin as a co*1e*, li>e lihtnin in
the clouds. In that 1ire there are several curvesI in those six or seven curves
there are luminous o*7ects li>e pearls or diamonds, and top of it also are a fe1
radiant points. Later it 1as revealed throuh 1ider vision that the 1ire 1as
$rahma Nadi situated in Sushumna, illuminatin the seeds or su*tle centres
of the cha>ra"s 1hich appeared as lo1in pearls. %his is called 8undalini. %he
drop"li>e listenin mar>s at the top 1ere the senses 1hich 1ere connected
to Sushumna. %his has *een clearl+ sho1n in Illustration No. 0, toether 1ith
the situation of 8undalini or ,rahma Nadi, Chitra and other nerves in the
spinal cord. %hese are the a*ode of po1er and >no1lede conve+in
principles" -rana etc. %he correct forms of these do no appear to Sadha>a"s as
lon as the -rana"s are overpo1ered *+ %amas. ,ecause of our impure food
and drin> and the impure emotions of aner, lust und so on, the impure
-rana"s en1rap the Nadis and do not allo1 the aspirant to see them or
experience their m+stic detailshe merel+ feels a little *it of sensation. ,+
practice of austerities, ho1ever, the -ranama+a 8osha *ecomes more and
more pure, thus freein the -rana"s from impurities so that the+ *ecome more
transparent. Eventuall+ the cha>ra"s *lossom li>e lotuses, as it 1ere, and are
seen ver+ clearl+. In this 1a+, man+ Sadha>a"s have seen the Sushumna in a
luminous red form and 8undalini that a*ides there in the form of a serpent.
%hese su*tle m+stic lihts ma+ appear *i and ross *ecause of the contact
1ith the ph+sical *od+I other1ise the+ could not *e visi*le at all.
In!isi"ility of Su"tle %"1ects in a ross Form
Ever+ luminous o*7ect shines as a ross o*7ect in contact 1ith a ross form.
For example, the atoms of the Gve tanmatra"s (the su*tle elements) *ecome
visi*le 1hen the+ come in contact 1ith the Gve ross elements. Even the
causal and astral *odies 1hich are invisi*le *+ the ross senses appear in
ross forms *ecause of the contact 1ith the ph+sical *od+. Further, even the
su*tlest $tman is seen *ecause of its contact 1ith the Chitta (mind"stuE).
%hus, these su*tle divine lihts *ecome visi*le on the *asis of some ross
su*stratum and are eventuall+ reGned and full+ rea
iHed. In the same 1a+s as throuh the 1onderful e+e of the microscope su*tle
forms can *e seen, so throuh the divine e+e, 1hich the oddess -ra>riti has
*esto1ed upon ever+ immortal son (soul), ever+one can learn to see, in
meditation, the m+sterious o*7ects of the inner 1orld and thus attain the Gnal
oal of life.
'ogic a"out 7undalinii and Chakra8s
Chitta (mind"stuE) is the >no1lede"predominatin part of the *od+ and is
inert, *ut in association 1ith the $tman it manifest consciousness. Similarl+,
8undalini and the cha>ra"s are inert until illumined *+ the purit+ of the divine
e+e. On death, the ross -rana"s (vital airs), 8undalini and the cha>ra"s, *ein
part and parcel of ph+sical *od+, are destro+ed 1ith the *od+.
The Awakening of 7undalini
4hat is this a1a>eninK Even in the %amas (inertia) predominatin *odies of
the eneralit+ of man>ind, the luminous ra+s of &anoma+a and 'i7nama+a
8oshas (mind and intellect sheaths are functionin, 7ust as the+ do in the
*odies of 2ois Glled 1ith Satt1a (purit+). ,ut most people cannot see these
luminous ra+s *ecause the divine e+es has not *een a1a>ened. %his
a1a>enin cannot ta>e place 1hen %amasi> food and drin>s have made their
*odies impure, and 1hen 1orldl+ and evil thouhts and desires have tainted
their minds. $fter the practice of meditation on the cha>ra"s, aspirants ma+
acDuire some >no1lede of the functions of the lihts of mind and intellect
sheaths, *ut for a lon 1hile the+ ma+ not realise the actual reason and the
true nature of these experiences and full realiHation of the inner life does not
manifest. ,ut, 1hen aspirants purif+ themselves *+ austerit+, proper diet,
stud+ of scriptures, celi*ac+ and other aspects of 2ama and Ni+ama, the+ ma+
receive the 8undalini Sha>ti (po1er) *+ the race of 3od. $s this sha>ti
*ecomes manifest and starts 1or>in 1ith reat force, there arises the
vi*rant and radiant state of the a1a>enin of 8andalini. If the liht appears
and than soon disappears aain, this cannot *e considered a full a1a>enin of
8undalini. Complete a1a>enin onl+ occurs 1hen this sha>ti functions in the
aspirant ceaselessl+ and permanentl+.
Forms of Awakening
%hese are t1o main forms of a1a>enin of 8undalini " (.) the ascent of -rana"
s (-ranotthana), (<) the oriination of the luminous state.
(.) %he ascent of -rana is descri*ed thus. ,+ mental force of an+ form the
-rana starts performin the functions in the cha>ra"s 1ithout the inner liht
arisin. $pana -rana, the vital air of the lo1er part of the *od+, *ecomes
excited *+ constant stro>es of meditation and churns the area of nerves and
tissues in &uladhara, the *asal plexus, eneratin a vi*rator+ movement of
-rana from the *ase to the head of the spinal cord. %he experience of this
movement resem*les the movement of ants or the Jo1 of 1arm 1ater or
vapour. Sometimes this inner touch *ecomes ver+ cool and the entire *od+ is
thrilled, the hair standin on end. %his is called -ranotthana. %his ascent of
-rana ma+ *e *rouht a*out *+ special -rana+ama exercises and Sat>arma
(*od+ cleansin" acts) of !atha 2ois. %his practice is said to destro+ the
preponderance of phlem in the areas of the *unch of nerves at the *asal
plexus, after 1hich the lidin movement of $pana is clearl+ experienced in
the spinal cord from &uladhara to the top of Sushumna, the spinal cord. %his
movement of $pana then *ecomes ver+ Duic> and in this condition of speed+
Jo1 of -rana the lim*s of the Sadha>a often 7er>. !ands and feet ma+ *e
7er>ed up1ard and some Sadha>a"s are even suddenl+ lifted into the air,
fallin at a distance. Sometimes a Sadha>a experiences the sensation of
elevation *ut is not reall+ a*ove the round. Other Sadha>a"s experience
su*tle inner soundsthe rinin of *ells, chirpin of *irds, sinin of cri>ets,
drums, c+m*als, lutes, Jutes, and the noise of thunderI these sounds continue
for several +ears. ,+ ceaseless practice o*structions are removed and the
-rani> current passes freel+ and properl+ alon the Sushumna and enters the
area of the *rain. %hen, as oneAs Sadhana develops, one experiences %andra
(half 1a>efulness), Nidra (sleep+ condition) and %amasi> Samadhi (an inert
trance sleep). Inorant Sadha>a"s are lulled *+ callin this latter condition
2oa Nidra, the +oic sleep, and are satisGed, *ut a Sadha>a does not acDuire
proper realiHation *+ such inert Samadhi. In this 1a+, full >no1lede remains
inaccessi*le and Sadha>a"s remain a1a+ from self"realiHation and 3od
realiHation until the next luminous condition, that of conscious Samadhi,
*ecomes mainfest. Even after the ascent of -rana one cannot have vision of
the cha>ra"s so lon as the+ are veiled *+ %amas, nor can one experience
their particular hidden po1ers. In such cases it is said that the lotuses
(cha>ra"s) are closed and have not *loomed. %hese lotuses *loom and the
cha>ra"s *ecome visi*le 1hen the liht of Satt1a (purit+) increases. In fact,
there is nothin li>e lotus there, and as such there is no Duestion of its
*lossomin. %he experience of the ascent of -rana ma+ produce a sensational
touch in the cha>ra"s, *ut not of vision.
(<) %he luminous a1>enin of 8undalini ma+ *e understood *+ the follo1in
analo+. Imaine a 1ell decorated room 1ith various electric liht *ul*s of
diEerent colours and 1ith electric fans for air. $t Grst there is no liht and no
movement of air, *ut the moment the s1itch is on, the room is lit *+ the
diEerentl+ coloured lamps, the o*7ects in the room are illuminated clearl+, and
the fans start currents of air movin. In the same 1a+, 1hen the devotion of a
Sadha>a connects 1ith the stream of aEection of a teacher, s>illed in 2oa *+
race of 3od, divine liht *ecomes manifect and the vital airs move, 7ust as if
a s1itch in the *od+ had *een turned on. ,+ the suEusion of vital electricit+
throuh the 1ires of Sushumna the entire inner *od+ 1ith all its su*tlities as
1ell as the o*7ects of the ross *od+ all *ecome illumined, Chitta (mind"stuE)
disenaes from the ph+sical *od+ and turns in1ards, lin>in itself to the
inner 1orld. %hen the divine liht passes throuh Sushumna, illuminatin it as
it infuses the -rana"s in the channels of the spinal cord, causin the lotuses in
the area of the *od+ plexus to s1ell and *lossomI removin o*structions in
the functionin of >no1lede and action it reveals internal processes, lihts
up the arteries, veins, and nerves in the s>eletal cae of the *od+ and then
enters into Sahasrara, the thousand"petalled lotus at the cro1n of the head.
In this state there are continuous liht streams from the cha>ra"s situated in
the spinal column in a torch li>e vital Jo1 I this current of liht ma+ *e
directed to an+ inner part of oneAs *od+ or an+ part of the cosmic 1orld *+
1hich one ma+ ain >no1lede of those o*7ects 7ust as one miht hold an
amala>a fruit on his palm. %here can *e can dou*t as to the realit+ of this
condition 1hich is a hiher state of Sampra7nata Samadhi (Samadhi 1ith
consciousness). It 1ould *e a mista>e to consider the achievement simpl+ a
result of Sadhana onl+. In fact, Sadhana *rins to fruitfulness past 8arma"s
(actions) even from previous *irths ood >arma"s facilitate the cro1nin
achievement of Sadhana in the Samadhi"s. $ Sadha>a endo1ed 1ith sharp
intellect on experience in hiher Samadhi the 'i7nanama+a 8osha, the
intellect sheath, that a*ides in ,rahmarandhra, in the cro1n of the head, as
1ell as $nandama+a 8osha, the *LISS sheath that a*ides in the heart. 4hen
there is a preponderance of Satt1a (purit+), the *od+ of the Sadha>a is
illurnined inside and outside, li>e a lass vessel, and the achievement of
man+ +earsA Sadhana ma+ *e realiHed in a fe1 hours, so the path of 2oa ma+
*ecome ver+ short, eas+ and pleasant. $lthouh in order to achieve full
success and master+ in realiHation the Samadhi must continue ceaselessl+,
+et once the Sadha>a has crossed the dr+ and diLcult trac> and *een
re1arded *+ the uniDue divine vision, he attains a *LISSful state 1hich is
unimaina*le and indescri*a*le. %he internal *odies of the Sadha>a *ecome
so Glled 1ith the suEusion of Satt1a that he can oEer all his possessions as if
no more than a stra1 at the feet of his 3uru as 3uru 6a>shina (teacherAs fee).
!e can oEer his ver+ head at the lotus feet of the Lord. Nothin in this
temporar+ 1orld of the ph+sical *od+ and senses holds an+ infatuation for
him in this Satt1i> intoxication called 'isho>a, the sorro1less state. O
Sadha>a *rothers, strule unceasinl+ to attain the lorious destin+ of
realiHation, leavin *ehind the illusor+ and ephemeral 7o+s and sorro1s of the
1orld. 5emem*er the 1ords of 2ama, Lord of 6eath#
F!e 1ho has not +et re7ected 1ic>edness, 1ho is not tranDuil and su*dued,
1hose mind is not at peace, cannot attain $tmanI this ma+ *e realiHed onl+
throuh >no1lede of realit+.F
%his $tman cannot *e attained *+ those 1ho have not iven up 1ron
conduct, 1ho are restless and Glled 1ith dou*ts or perverted reasonin, or
1ho are not constant in nature. %he $tman is attained *+ -ra7na, *+
5itam*hara -ra7na" the state of consciousness Glled 1ith truth. !o1 is this
-ra7na achievedK In -rashnopanisad the 5ishi instructs us#
FSee> that $tman *+ austerit+, *+ practice of chastit+, *+ faith and
>no1lede.F
-lease follo1 this instruction. 2ou 1ill then realiHe the fruit of Sadhana in the
form of discriminative understandin of -urusha and -ra>riti (soul and nature)
and thus attain li*eration.
The @ision of the Chakra8s
No1 1ith the divine lamp of meditation +ou should enter into this divine cit+
of $+odh7a *+ the path of 2oa, as illustrated in Illustration No. 0. 3raduall+,
reGne the vision of the su*tle centres from &uladhara to Sahasrara,
remem*erin that the source of ever+ cha>ra is in the Sushumna a*idin in
the spinal column in the form of su*tle sensor+ and motor neves. Further,
these t1o >inds of nerves have formed the shape of *unches in diEerent main
nerve cetres of the *od+ and durin meditation these *unches on *ein
maniGed *+ divine liht appear as cha>ra"s. 4e have illustrated the cha>ra"s
accordin to traditional %antri> literature 1ithout an+ comments and for
complete description of the cha>ra"s, their presidin deities, colours, forms
and roots letters, see the %a*le on pae =B. $s alread+ mentioned earlier,
such descriptions cannot *e ta>en completel+ literall+ as the experience and
the interpretation of diEerent Sadha>a"s var+, *ut the underl+in realit+ of the
cha>ra"s is constant, inspite of minor variations of formal >no1lede (See
Illustration No. ;). It is precisel+ *ecause true >no1lede of the cha>ra"s lies
in the experience itself and not in mental and ver*al descriptions that the
Sadha>a is encouraed to *rin this realit+ to life *+ his o1n meditative
vision.
./ (uladhara Chakra/ %he cha>ra, 1hen overpo1ered *+ the three 3una"s
(Satt1a, 5a7as, %amas), is seen in meditation as a pattern of purple *lac>"
*err+ colours, in 1hich red shines predominantl+I in siHe also a*out that of
*err+. 4hen 5a7as (passion) predominates, there is a veil of +ello1"orane
colour over the *lac>"*err+I in Satt1i> (pure) condition some 1hiteness mixes
1ith these colours. %he earth element -rithivi predominates in this cha>ra.
%he rectum, the lo1er part of the lare intestine, is four or Gve inches lon, in
the form of an elephantAs trun>I so this has *een called 3anesha Cha>ra. (ust
*ehind this, near the cocc+x is the main area of &uladhara Cha>ra. 4hen the
-rani> function descri*ed *efore starts in this reion one has the experiences
descri*ed hereafter, *ut those 1ho have not perfected 6harana
(concentration) ma+ et confused imaes from diEerent cha>ra"s. %he
experiences of neoph+tes are often uns+stematic and mixed 1ith 1ron
>no1lede and imaination. Onl+ *+ stead+ concentration does the vision and
>no1lede of these cha>ra"s *ecome s+stematic, sure and perfect.
For the #eginners6 $t this cha>ra some neoph+tes experience a red *urnin
Jame, 1aves of smo>+ liht risin, James of Gre from a sacriGcial altar, *lue
and +ello1 colours, a shinin or* li>e a *lac>"*err+, a >ind of Gre1or> 1hen
illuminated (e.., spar>lers, coloured liht, chhachhundara, (ale*i, $nar).
Sadha>a"s have seen the Sushumna in the form of a luminous rod or pillar, a
olden +ello1 sna>e, sometimes a shinin *lac> sna>e a*out ten inches lon
1ith *lood"red e+es li>e smoulderin charcoal, the front part of the tonue,
vi*ratin and shinin li>e lihtnin, ascendin the spinal column. It has *een
seen in the form of a small *lac> Shaliram (an idol of 'ishnu), or as
momentar+ coloured liht that Jash, appearin and disappearin. Sometimes
the experience ma+ *e unpleasant. For instance, *ecause of fear there ma+
*e trem*lin, perspiration, diHHiness as -rana is 1ithdra1n from hands or feet
or other orans and enters into Sushumna, and one ma+ feel as if the -rana"s
1ere departin from the *od+I sometimes the nerves of certain orans are
forci*l+ and unpleasantl+ contracted, sometimes the push of the excited
$pana -rana ma+ cause *ladder or *o1els to move involuntaril+. Such
unpleasant experiences are momentar+ and 1ill *e transcended if one *ears
them. Such sensations su*side ver+ easil+ *+ a little 5echa>a -rana+ama
(special *reath exhalation) as descri*ed later in this chapter. $t times there
ma+ suddenl+"arise visions of natural scener+, ods and Siddha"s (spirit
*eins), musical experiences, temple h+mns and praises. One should remain
indiEerent to these visions, ood and *ad, >eepin the mind focussed on the
cha>ra 1hich one desires to realiHe full+. One should *ecome identiGed 1ith
that cha>ra until its true vision arises and its >no1lede is ainedI other1ise
oneAs expcrience is incomplete and misleadin.
%rue vision and >no1lede of &uladhara Cha>ra# On the *asis of m+ o1n
experience it can *e said that the vision of &uladhara involves the vision of
3anesha Cha>ra and the area from anus, to the lare intestine, the area of
the nerve G*res that form a horse"tail pattern in that reion, and the area of
the cocc+x. $ll this ma+ *e seen separatel+ and toether. %he true vision
consists of seein directl+ in this area the function of $pana pervadin the
sensor+ and motor nerves 1hich control the actions of excretion and
urination. It ma+ *e that some sadha>a"s miht have experienced &uladhara
in the manner descri*ed *+ %antra Shastra. I do not refute this *ut accordin
to m+ reason and experience &uladhara Cha>ra does not full+ aree 1ith the
%antri> forms, similarl+ 1ith all the other cha>ra"s. In illustration No. 0
diEerent t+pes of cha>ra"s have *een sho1n in their particular places of the
ross *od+. -lease meditate on these places and have +our personal
experience of the cha>ra"s.
0/ Swadhishthana Chakra/ %his cha>ra is situated in front of the spinal
column at a distance of a*out three inches a*ove &uladhara, in the reion of
*ladder (in the case of a 1oman, the uterus), and restum 1here lies the land
named Shu>ra 8osha (seminal vesicle). $ccordin to %antra it has six petals
and 1ithin the cha>ra is a shape li>e a crescent moon or a conch shell. %his
cha>ra shines in the area of the seminal vesicle li>e liDuid in a olden cup. In
Satt1i> state, it appears as pure as the 3anes 1ater in *lue sapphire. In
5a7asi> state, it is li>e mil> in a olden cup. If overpo1ered *+ %amas, it is
dar>. $ vapour appears to arise from this centre, pervadin the entire *od+
and aEectin its functions, nourishin the lim*s and *esto1in peace. %his
vapour is 1ater"predominatin and has a special connection 1ith phlem,
semen and other liDuids of the *od+ that are modiGcations of the 1ater
element. 5eall+, in the area of this cha>ra there is sementhic> and 1hite in
colour tined 1ith *lue. ,+ meditatin at this spot one derives special help in
the practice of ,rahmachar+a (celi*ac+). $lthouh, li>e &uladhara, this cha>ra
is in the reion of impurities, the %amas"predominatin reion of $pana -rana,
+et *+ the odl+ vision of 'aira+a (dispassion) an aspirant can conDuer
lustful desires.
2/ (anipura Chakra (also called Na*hicha>ra"navel plexus). %his cha>ra is a
ver+ important centre in front of the spinal column in the navel reion. !ere
thousands of nerves unite and numerous ramif+ to pervade the upper and
lo1er orans 1hich o to ma>e a 1heel"li>e centre. $ccordin to %antra, this
cha>ra has ten petals and in the centre a trianular shape. %his centre is
predominated *+ the Gre element. lt is descri*ed as li>e the risin sunI in the
middle it is red, and around it there are eEulent *lue"1hite ra+s, thus it
appears li>e a solar disc 1ith surroundin ra+s. $ foetus in the 1om* receives
nourishment to sustain development from this placeI thus it is clear that *+
enterin into the *od+ throuh this centre one can attain >no1lede of the
entire *od+. -atan7ali &aharshi sa+s#
Na"hichakre )a!a&!uha ,nanam (2oa Sutra 9"<@)
F,+ meditatin on the navel centre one attains >no1lede of the 1hole *od+F
#hu&ana',nanam Sur!e Sam!amat (2oa Sutra (9"<=)
F,+ concentration on the sun one attains >no1lede of diEerent lo>a"s"
1orldsF.
Commentators have interpreted it to mean that concentration is to *e done
on -inala Sur+a nerve. Others have ta>en the 1ord ASunA to mean Sushumna
Nadi, Athe sunA as this Anavel plexusA, *ut the sae '+asa has descri*ed the
>no1lede of several 1orlds (upper and lo1er reions) in commentin upon
this. !o1ever, as 1e shall see, there are also cha>ra"s desinated ASunA and
A&oonA *et1een &anipura and !rida+a cha>ra (the heart centre).
,+ the name of &anipura the importance of the cha>ra is also evident.
(ust *elo1 the navel are small intestines 1here food is diested and
assimilated. !ere Samana -rana "the vital air of the *od+ *et1een heart and
navel"comes in contact 1ith $pana. %his centre is 1aterpredominatin and
facilitates diestion and the Jo1 of astric 7uices, and also controls the
actions of stomach, liver, pancreas and intestines 1ith their" Juids, as 1ell as
*lood circulation in this reion. ,+ voluntar+ inJuence upon this centre the
m+stical unmanifested aspect of sound >no1n as -ara reveals itself. One
meditates upon the -ara sound in the navel. -ash+auti is the form of sound
meditated upon in the heart, &adh+ama in 'ishuddha cha>ra (in the throat)
and 'ai>hari,is the sound produced *+ the tonue.
9/ Surya Chakra 4Sun Centre5. $ little a*ove the navel, on the riht side of
the liver, is Sur+a Cha>ra 1hich is predominated *+ the Gre element. ,oth
Sur+a and Chandra are in the reion of activit+ of Samana -rana, as
mentioned a*ove. 4ith the help of Samana the Sur+a Cha>ra helps the
diestion of food. 2ou can learn of experience the functions of the diestive
process *+ concentration upon this centre. %he form of this cha>ra is that of a
small solar disc.
:/ Chandra Chakra 4(oon Centre5. %his cha>ra is a little a*ove the navel
on the left side, in the area of pancreas and spleen. %he pancreatic 7uice is
characteristic of the lunar cha>ra. It helps the diestion of food 1hich mixes
1ith astric 7uices and the *ile and liDuid of the duodenum. In this diestive
process Samana -rana is the essential cause of the 7uices. !ere +ou should
visualiHe to experience the process of Samana *+ 1hich the 7uices are
distri*uted and their oriin. $lso see ho1 this lunar disc is the su*tle
nourishment of the heart and other orans of the *od+.
;/ Anahata Chakra. %his is also >no1n as the !eart Cha>ra. It is situated in
the su*tle space of the ph+sical heart in the chest, " *et1een the t1o luns. It
is 1ithin a small hollo1 space li>e the fore"part of the little Gner or li>e a
small 1hite rape. %his is sho1n in Illustration No. .. %his su*tle heart is
descri*ed as the d1ellin place of 7ivatma, the individual soul, toether 1ith
mind stuE and eo. It is the siHe of the fore"part of a *a*+As thum*, oval in
shape and luminous. Neoph+tes Gnd it resem*lin a lotus *ud 1hich listens
outside li>e raindropsI in the middle is a veil of reen lustre shinin li>e a
'enus star and inside this a 1hite *utter li>e luminosit+ similar to electric
mercur+ liht. 6ue to the reJection of the *lood of the heart this *ud appears
to *e ros+. %his cha>ra is air predominatin. ,ut Sadha>a"s in the $nanda
(*LISS) and $smita (eo *ein) states of Savichar and Nirvichara Samadhi
visualiHe some coloured spheres or covers in this centre. &ovin from the
outer spheres to the inner +ou 1ill Gnd, these are in the follo1in order # (.)
,rahman, (<) Su*tle -ra>riti, (9) Su*tle -rana, (?) $ham>ara (eo principle),
(B) Chitta, 1herein is the a*ode of atman. %hese spheres are of diEerin
colours and are luminous (Illustration No. <<). !ere $tman and -aramatman
are realiHed, 1ho are completel+ diEerent from all the ph+sical o*7ects. ,ut
even this vision of atman and -aramatman is not o*tained in a pure 1a+ even
*+ the divine e+e. $tman is properl+ realiHed in the Chitta, associated 1ith
$ham>ara, 1hile -aramatman is realiHed in association 1ith su*tle -ra>riti in
the cave of the heart or the ether of the heart. %he science of the etheric
*asis of the heart 1ill *e descri*ed in the Gnal section on $nandama+a 8osha,
the ,LISS Sheath. %his science, *ein most su*tle, acDuired last.
The %"ode o7 +onscious Princile. It is, ho1ever, a fact that the a*ode of
(ivatma or individual soul is in this Cha>ra. $lthouh the su*7ect 1ill *e dealt
1ith in detail in the chapter on $nandama+a 8osha, 1e ive a cursor+ vie1
here.
Not 1e alone, *ut all >no1ers of $tman, under one name or another, in
diEerent parts of the 1orld, declare that the heart is the seat of the (iva.
'arious descriptions are iven in the Upanisad"s.#
F3od is seated in the hearts of all *eins, causin them *+ !is illusive po1er
to revolve as if mounted on a machine, O $r7una.F
Christians consider the heart in the form of a rose Jo1er and *elieve, in the
m+stic *irth of (esus in the form of a *a*e there. &an+ Catholics adore the
Sacred !eart of (esus and have pictures of this for devotion. In India devotees
consider the heart to *e a temple of the Lord, and havin meditated upon this
concept of (+otirma+a S1a+am*hu Lina, the oval mass of liht, experience
this in vision. %he famous 2oi $uro*indo considers the seat of (ivatman to *e
in this ver+ place in the form of !ritpurusha (the soul a*indin in the heart). In
*rief, there is no dou*t that the a*ode of the conscious principle is in the
heart onl+. $tman and -aramatman are the onl+ t1o conscious principles.
Even in ever+da+ lanuae it is seen that 1hen one has performed a
praise1orth+ act or is ta>in a vo1, one instinctivel+ places oneAs hand at the
heart and asserts FI have done this 1or>F or FI 1ill do that particular thinF.
&ost people referrin to themselves 1ith stron feelin automaticall+ *rin
their hand to their heart 1hen sa+in FIF ore FmeF. %hus, it is instinctivel+
reconised that (ivatmata denoted *+ the pure form of FIF has its a*ode in the
heart, and in Samadhi there is direct realiHation of this. (ust as ether is
present in an empt+ vessel in a house, so also ,rahman pervades in $nahata
Cha>ra (a particular hollo1 space) in the heart. %herefore, ,rahman alon
1ith su*tle matter (-ra>riti) su*tle -rana, $ham>ara (eo principle), Chitta
(mindstuE) and (ivatman the six principles, ma+ *e realiHed in the heart.
-atan7ali &aharshi sa+s # !rida+e Chittasamvit (2oa Sutra 9"9?) (F,+
meditation upon the heart the $tman is realiHed.F) 2achaspati &ishra in his
commentar+ upon this explains# %atra 'i7anati S1amiti (F%here, in the heart,
he realiHes the Self.F)
Some teachers *elieve in the existence of &anas Cha>ra near the lotus of the
heart *ut on the riht side, 1hile others sa+, *elo1 'ishuddha Cha>ra and
inside the riht nipple. %his is said to *e the centre of lo1er mind. Others
identif+ &anas Cha>ra 1ith Chandra Cha>ra and state that meditation here
puriGes the mind.
=/ @ishuddha Chakra. %his cha>ra is a*ove the heart, in the reion of the
throat, near the th+roid land and 1ithin the trachea or sound*ox. %his
cha>ra, 1hite 1ithin and s>+"*lue from 1ithout, is semilunar and is
predominated *+ $>asha %att1a or ether element. %here are nearl+ sixteen
cartilaes in the sound"*ox, perhaps on the *asis of this, 'ishuddha Cha>ra
has *een descri*ed as havin sixteen petals. %he unmanifested sound called
-ara 1hich arises from the navel centre *ecomes manifest in the form of
'ai>hari at 'ishuddha Cha>ra. !ere arise the seven s1ara"s (notes of the
octave) 1hich are the *asis of music and other sounds. !ere a*ides Udana
-rana, the vital air of the throat reion, 1hich is predominated *+ the air
element. It is *elieved that *+ meditatin upon this place and a1a>enin this
centre the Sadha> acDuires clear audience, since this cha>ra converts the
Asound ,rahmanA from &adh+ama into 'ai>hari or manifest sound. -atan7ali
&aharshi further sa+s#
)antha)ue )shut ' Piasa ' Ni&rittih and
)urma ' Nad!am ' Sthair!am (2oa Sutras 9"9/, 9.)
,+ meditation upon the pit of the throat there is cessation of huner and
thirst, and on the 8urma>ara Nadi (nerve), 7ust *elo1 the pit of the throat,
comes steadiness. %his is a nerve in the chest 7ust under the pit of the throat,
in the shape of a tortoise, enterin into 1hich the mind *ecomes stead+.
>/ A1na Chakra. %his cha>ra is located *et1een the e+e*ro1s in the reion of
the frontal sinus and the ethmoid *one in the s>ull. !ere are t1o lands li>e
*ro1n coloured sand particles. Sureons consider them useless, *ut the+ are
1ron *ecause the+ do not >no1 the actual functions of these lands. %he+
are *odies 1ith electrical chares, one positive and the other neativeI 1hen
a Sadha>a enters into meditations the 1aves of 1ill po1er *rin them in
motion and their contact appears in the form of liht. %his liht is seen in the
state of meditation as a circular form or li>e the Jame of a lamp. %his
appearance of the cha>ra is sometimes in the form of t1o illuminated petals,
1hite in colour. %his cha>ra is the seat of &ahat"%att1a or cosmic mind and is
dominated *+ it. ,+ the force of 1ill and practice one can learn to thro1 the
liht of this cha>ra to inGnite distances, 7ust li>e a torch liht, and attain
>no1lede and experience of an+ o*7ect to 1hich it is directed. %his is an
Instrument for ampliGcation of the divine vision, *+ 1hich a Sadha>a *ecomes
the seer and >no1er of distant o*7ects.
*urdha',!otishi Siddha'Darshanam (2oa Sutra 9"9<)
,+ meditatin upon the liht that shines in the hole inside the s>ull, one ets
vision of the Siddha"s"hiher *eins. (Comment *+ 5ishi '+as # Shirah 8apale
$ntashchhidram ,has1aram (+otistatra
Inside the hole (,rahmarandhra) of s>ull there is shinin liht. Commentin
upon this 'achaspati &ishra sa+s that *+ concentration (Sam+ama) on the
upper hole of the Sushumna one ets darshan (vision of Siddha"s. !ere the
vision in the s>ull is directl+ attained *+ the divine e+e, *ecause in the state
of meditation the o*structions of the ph+sical structure are removed, and the
vision of the Siddha"s, 1ho move in the s>+, is revealed *+ directin the divine
siht throuh the passae of $7na Cha>ra. ,+ Sam+ama at this place one
acDuires divine po1ers, 1ith the aid of 1hich one can fulGl an+ desire. For this
reason this centre is called $7na Cha>ra (centre of command). 4hatever
Sam>alpa (1ill po1er) in the form of command passes throuh this centre
*ecomes so po1erful that no po1er can undo it or render it ineEective. %he
most famous example of the function of this centre is often Duoted that *+ his
third e+e Lord Siva destro+ed &adana (Cupid).
%he reason for the appearance of t1o petals is that in $7na Cha>ra the three
Nadi"s, Ida, -inala and Sushumna, 7oin at the middle of the t1o e+e*ro1s
1hich has *een sho1n in the %antri> *oo>s as a7na Cha>raI it is onl+ a
variation of our Illustration No. 0I this conJuence is variousl+ >no1n as %riveni
&u>ta %riveni Siva Netra or E+e of Siva, ,hramari 3uha, (nana Netra or E+e of
4isdom. %his is li>e a place of pilrimae for +ois, and leads to realiHation if
concentrated upon. %hese three Nadi"s terminate near the ,rahmarandhra,
the top cavit+ in the s>ull, a little a*ove the middle of the e+e*ro1s. 4hen a
Sadha>a is adept his meditation upon $7na Cha>ra, he is then a*le to enter
into Sahasrara. lt is as if in order to enter the universit+ of Sahasrara one
must Grst appear for examination at a7na Cha>ra. In order to Dualif+ for *oth
relative and transcendental >no1lede at ,rahmarandhra one must develop
po1erful meditation and one"pointedness of mind. &ore detailed explanations
of the function of a7na Cha>ra 1ill *e found in the section on (nana Netra in
the chapter dealin 1ith 'i7nanama+a 8osha, the intellect sheath.
%hus, the exposition of Cha>ras concludes 1ith a7na Cha>ra. %he+ are *ased
on a 'edic h+mn A$shta"Cha>ra Nava"61ara eiht centres and nine doors.
One must *ear in mind that the main source of the cha>ra"s is in the
Sushumna or spinal cord and 1hich is ver+ su*tle and small, *ut the cha>ra"s
illumine and inJuence the correspondin ph+sical centres in the *od+. %he
liht of the cha>ra"s functions throuh the sensor+ nerves, 1hile their active
ener+ functions throuh the motor nerves. %his is 1h+ an aspirant, in the
state of meditation, sees the correspondin ph+sical centres speciall+
illumined and active throuh the inJuence of these su*tle cha>ra"s. For
example, the liht of adhara Cha>ra or &uladhara Cha>ra illumines the anus,
the rectum, and the lo1er part of the lare intestinesI the liht of
S1adhishthana Cha>ra illumines the seminal vesicles situated at the root of
the enerative oranI the liht of &anipura Cha>ra illumines the roup of
nerves of the small intestinesI the reions of liver and spleen are illumined,*+
the liht of Sur+a Cha>ra and Chandra Cha>raI the heart is illumined *+
$nahata Cha>raI the throat *+ 'ishuddha Cha>raI the middle of the e+e*ro1s
*+ $7na Cha>ra. %he science of the functionin of the -rana"s (vital airs) is
also revealed in the liht of these cha>ra"s.
In addition to the eiht cha>ra"s alread+ descri*ed, some have also included
Sahasrara or Shun+a Cha>ra and, in *et1een a7na and Sahasrara from inside,
Soma, Lalana and &anas Cha>ra"s. !o1ever, accordin to scriptures, and in
m+ o1n experience, the Cha>ra"s are onl+ parts of ,rahmarandhra, in 1hich
a*ides the astral *od+ that is composed of the Gve su*tle elements and that
contains &anoma+a and 'i7nanama+a 8osha"s. $ccordin to %antra"s, Soma
and &anas Cha>ra"s are centres *et1een a7na Cha>ra and the Sahasrara.
%he+ are descri*ed as follo1s#
(anas ChakraA It is composed of six petals, of 1hich Gve are considered to
*e the centres of sound, touch, form, taste and smellI the sixth petal is
considered the means of attainin experience of dreams and su*conscious
states.
Soma ChakraA %his is said to *e a little a*ove the &anas Cha>ra. It has
t1elve petals 1hich are the t1elve vritti"s# faith, contentment, purit+, self"
control, aEection, dispassion, uilt, pain, honour, anxiet+ huner and thirst.
%his is also called Niralam*a -uri or seat of the soui in %uri+a state (the fourth,
non"transcendental condition).
Some people call these Lalana and 8ala Cha>ra"s. %he upper 1all of a7na
Cha>ra appears as clear as a transparent plate 1hen seen *+ the 6ivine e+eI
some ta>e this also to *e another cha>ra. In fact, these are the luminous
centres of senses, orans of action, mind and intellect and resem*le petals.
%hese cha>ra"s in the s>ull are reall+ parts of the ,rahmarandhra or
Sahasrara. %he reion of the s>ull, seen *+ the liht of mind, intellect, the ten
Indri+a"s (senses) and Gve su*tle elements, is luminous inside. 6etailed
description of this 1ill *e iven in the chapter on 'i7nanama+a 8osha.
Experience of the cha>ra"s alread+ descri*ed culminates in the Sahasrara
1hich, so to spea>, cro1ns them. %his is also >no1n as the tenth door or
,rahmarandhra (reat hole).
SahasraraA %his place is t1o inches inside from the t1o temples, nearl+ three
inches inside from the e+e*ro1s, in the middle of the cere*rum, nearl+ one
inch a*ove the uvula and 7ust a*ove the anterior fontanelle. It is in a small
hollo1, in the form of a mass of liht. Ida, -inala and Sushumna, the su*tle
nerves arisin from &uladhara, pass throuh the spinal column and ta>e t1o
paths in the area of the uvula at the *ac> of the throat. One *ranch oes to
the cere*ellum and the other oes to the frontal sinus, a little a*ove a7na
Cha>ra. %he latter path ramiGes in various luminous su*tle sensor+ nerves
and terminates. In the rest of the *rain, the liht of seventeen luminous
%att1a"s, principles of &anoma+a and 'i7nanama+a 8osha"s, shines so that
the entire s>ull appears li>e an inverted silver *o1l or um*rella. lt shines li>e
the sun from outside, and inside in Satt1i> (pure) state, li>e mercur+ liht
>ept in a vessel of silver. %he thousands of convolutions of the *rain that are
illumined *+ the liht of the seventeen %att1a"s appear li>e the luminous
petals of lotus. %his is 1h+ the luminous centre of 'i7nanama+a >osha is
>no1n as Sahasrara, the thousands petalled lotus. $t Grst, Sadha>a"s see this
in the form of several coloursI raduall+ a s+nthesised vision is possi*le in
Savichara Samadhi and that also 1hen a teacher >eeps the Sadha>a in his
care and sho1s him all this. %his ,rahmarandhra is, so to spea>, the oLce of
the soul, or the la*orator+ 1here individual and universal >no1lede is
acDuired and the fruits of 8arma"s are en7o+ed.
%he scriptures have iven various vie1s of the experiences acDuired*+
master+ over this centre. F!avin *ecome esta*lished in Sahasrara, the +oi
*ecomes free in all statesI he *ecomes rooted in happines and free from rief
and *ondae.F (Chaini> 2oa"6ipi>a). ,+ the *lossomin of the Sahasrara the
+oi is said to acDuire various ps+chic po1ers# $nima, the po1er of *ecomin
minute, &ahima, the po1er to enlare Lehima, the po1er of lihtness,
3arima, the po1er of heaviness, -rapti, the po1er of reachin an+1here,
-ra>am+a, the po1er of realiHation of all 1ishes, Ishatva, the po1er to create,
and 'ashitva, the po1er to command all. %hese are >no1n as the eiht
Siddhi"s I there are also 5iddhi"s or minor Siddhi"s. If the +oi can free himself
from attachment to such po1ers he ma+ *ecome the >no1er of the Supreme
and seer of the three periods of time. $nd, further, %esham Sarveshu Lo>eshu
8amachara ,havati!e *ecomes a*le to move in all the 1orlds *+ his mere
desire. !e ma+ acDuire ever+ >ind of >no1lede concernin the 1orld. %his is
as declared in Chhando+a and, ,rihadaran+a>a Upanisad " s.
The Power %ttained "! the $isualisation o7 +hakra's
For the sa>e of true >no1lede and experience, ever+ aspirant should realiHe
the cha>ra"s in the seDuence alread+ explained. 8no1lede of these cha>ra"s
1ill remove the idea AI am a *od+A that retards individual proress. -eople
consciousl+ or unconsciousl+ aLrm that the+ are a particular *od+, a
particular set of emotions, even a particular mind, +et the essential FIF that
aLrms this is in fact separate. $ man ma+ easil+ feel F%his is m+ houseF
*ecause it is the place in 1hich he is livin, *ut it is as if he *elieves himself
to *e the house and not the d1eller in it. 4hen the individual soul is freed
from a*solute identiGcation 1ith a particular *od+ or mind the aspirant ma+
*e carried to1ards the oal of true self"realiHation. %his is, fulGlled 1hen the
Sadha>a reaches the a*ode of $tman 1hich is $nandama+a 8oshta, the *LISS
sheath. ,efore this he must pass throuh -ranama+a, &anoma+a and
'i7nanama+a 8osha"s. !avin attained >no1lede and proper experience of
these, one is a*le to enter into $nanadama+a 8osha. %herefore, the next step
after realiHation of $nnama+a 8osha, the ph+sical or food sheath, is entr+ into
-ranama+a 8osha, the vital air sheath.
%he science of -ranama+a 8osha 1ill *e acDuired *+ visualiHin the functions
of the -rana"s (vital airs) in the diEerent parts of the ph+sical sheath 1hich is
the a*ode of the -ranama+a 8osha. %he vital airs pervade these parts,
particularl+ the cha>ra"s. !ere is a special Sadhana (practice) 1hich +ou 1ill
Gnd ver+ helpful in acDuirin the science of -rana"s. ,+ means of this
Sadhana the concentration of the aspirant *ecomes ver+ po1erful and one"
pointed. %hen the a*ilit+ to have the vision of su*tle elements and to realiHe
experiences increases a*undantl+.
Spacial Prana SadhanaA Some preliminar+ master+ of the *asic practices of
-rana+ama *+ place, time and num*er is valua*le for this special SadhanaI
other1ise there ma+ *e diLcult+ or dela+ in entr+. %he elementar+ practice of
-rana+ama should *e learnt from a DualiGed teacher, and 1ill var+ 1ith the
aspirant. In 3eneral, the practice involves a reular period each da+, set aside
for developin control over *reathin *+ measured intervals of *reathin in
(-ura>a), retainin *reath (8um*ha>a) and *reathin out (5echa>a)I these are
usuall+ practised in time measures of . # ? # <. 4hen inhalation and
exhalation are harinoniHed steadiness develops so that 6harana
(concentration) and 6h+ana (meditation) *ecome *etter.
-lease remem*er, it is not onl+ in !atha 2oa *ut in ever+ Sadhana that
proper persistence, tenacit+ and 1ill po1er are reDuired. !o1ever, the
aspirant should avoid rec>lesness or overstrain. 3radual entle practice 1ith
conGdence, care and faith 1ill lead to success.
(editation on Prana in the Chakra8s
%hen, it 1ill *e possi*le to meditate on -rana in the Cha>ra"s *+ a su*tle
method of intensif+in 6harana (concentration) and thus o*tain proper
>no1lede. First, sit in an+ 2oasana that has *een mastered and practise
5echa>a -rana+ama slo1l+ and peacefull+. %hen follo1s this special -rana
Sadhana
.. Focus +our mind on &uladhara Cha>ra and tr+ to see *+ meditative vision a
1arm vapour"li>e su*stance, risin from this place and lidin throuh the
spinal column, stoppin at particular points and touchin them, Gnall+ passin
out of the nostrils slo1l+. In this practice one should follo1 a natural mild
process of *reathin 1ithout force in inhalation or exhalation. %hen throuh
the meditation itself, tr+ to identif+ the hummin sound of a *lac> *ee 1ith
the risin vapour, and 1hen exhalin add the nasal sound of F&F of A$U&A and
let +our mind *e a*sor*ed" in it. lf the continuit+ of exhalation and sound
*rea>s do1n mid1a+, start the practiee aain from &uladhara and ta>e the
vapour to Sahasrara 1ithout interruption. 3o on repeatin this sadhana 1ith
patience and faith, and en7o+ the deliht of the vapour movement 1ith the
hummin sound until the experience *ecomes clear and real. ,+ this method
the movement of -rana *ecomes mild and even appears to stop in the end,
*ut the hummin and the touch of -rana 1ill *ecome more and more intense.
Continue this practice until +ou are Grml+ esta*lished in it and experience
inner satisfaction. 6o not allo1 +ourself to *e distracted *+ the desire for
hast+ proress *ut simpl+ ive full attention to the radual practice. $l1a+s,
even at the time of inhalation, allo1 the *reath to enter slo1l+ 1ith perfect
master+ and ta>e the -rana toether 1ith the mental Sound of F$U&F to
&uladhara and Gx it there. 6ear aspirants, +ou must *e careful here. lt is
possi*le that 1hile +ou are enaed in this Sadhana +our mind ma+ *+
1anderin into some un>no1n places. %ie the mind do1n *+ the thread of
meditation and move it alon 1ith the -rana. ,+ developin steadiness +our
future proress 1ill *e possi*le.
<. No1, 1ith the vision of meditation, tr+ to reach &uladhara and at Grst +ou
1ill Gnd an altar of Gre, trianular in shape, and visualise that James arisin
from this altar are illuminin the spinal column and passin out of the *od+
throuh the ,rahmarandhra. Feel this happenin 1ith the exhalation of *reath
and hear the hummin sound continuin all the time. No1, 1ith the *reathin
in, +ou should see and feel the >indlin of the James in &uladhara, and hear
the lon sound of F$U&F as an invocation, a1a>enin the James and causin
them to *urn *rihter. 2ou should have an intense mental feelin that +ou are
*ein a*sor*ed in the Gre from the altar.
9. No1 +ou should *ecome a1are of $pana -rana in the form of exhalation
creatin a special activit+ and movement in the reion of the anus. In ph+sical
activit+ $pana -rana causes the do1n1ard movement to expel excreta *+
animatin the sphincter muscles, *ut 1hen $pana ascends to the navel reion
this movement stops. %he Geld for functionin the $pana is therefore from
navel to the soles of the feel. No1 in meditation +ou should *ecome a1are of
the su*tle force of $pana in this areaI +ou should feel its exhalation riht from
the soles of the feet. Next, +ou should feel that all impurities are passin out
1ith this outoin *reath and associate this 1ith the mental sound of F,!U!F,
the 1ord in the 3a+atri &antra 1hich refers to earth. 6urin *reathin in +ou
should see and feel sanctif+in ener+ enterin the *od+ 1ith the sound of
$um. ,+ practice in meditatin on the exhalation of $pana the duration of the
*reath *ecomes controlled and its su*tl+ increases. Eventuall+ the time ta>en
in completin one exhalation should *e suLcient for completin F$U& ,!U!F
in a lon smooth sustained manner.
?. %he Gnal reGnements are to intensif+ the 1hole proress of -rana. In
*reathin out 1ith F,!U!F one should feel intensel+ that all impurities are
passin out 1ith the outoin *reath, 1hile -rana rises throuh &uladhara,
S1adhishthana, &anipura and the other cha>ra"s in order, Gllin the *rain
1ith vital air 1hich leaves throuh the nostrils. No1 it 1ill seem as if there is a
vacuum in the *od+, 1hich should *e Glled *+ *reathin in, ta>in -rana
throuh the nostrils and raduall+ throuh $7na, Sahasrara, 'ishuddha and
the other cha>ra"s slo1l+ do1n to the soles of the feet, accompanied *+ the
hummin sound of F$U&FI in this movement the cha>ra"s should *ecome
>indled 1ith ener+. ,+ the reulated practice of this special -rana Sadhana,
*oth -rana and $pana are controlled and the Sadha>a develops the po1er of
attractin food elements from the air, from the surface of the earth, from the
ether, or from distant places.
,+ careful and continuous practice of the staes of this Sadhana the piercin
of the cha>ra"s is achieved Duic>l+ and easil+. 4hen one attains realiHation of
$pana -rana, or sees the liht that arises in &uladhara, 8undalini is
a1a>ened. Until the liht arises in &uladhara or $7na Cha>ra"s one should
persevere 1ith this practice of F%he 3arland of &editationF. 6o not *e
satisGed 1ith the mere ascent of -rana or 1ith the hearin of the m+stic
$nahata sounds. 4ithout the liht one does not et inner realiHation or proper
>no1lede. ,ut *+ patience and devoted practice the veils of dar>ness
raduall+ fall a1a+ until the cha>ra"s and the -rana"s are properl+
experienced, and 8undalini is a1a>ened. %his Sadhana has *een descri*ed on
the *asis of the practice of other +ois and m+ o1n experience. Continue the
same process of -rana Sadhana on S1adhishthan and all other cha>ra"s. %hen
+ou 1ill *e a*le to follo1 side *+ side 1ith understandin of the su*tle science
of -ranama+a 8osha or 'ital $ir Sheath as descri*ed in the next chapter.
C!$-%E5 II
-5$N$&$2$ 8OS!$ ('I%$L $I5 S!E$%!) $N6 I%S SCIENCE
+iscrimination from the Science of Annamaya 7osha 4Food Sheath5# In
the previous chapter 1e have descri*ed the ph+sical sheath or the $nnama+a
8osha. 4hen $tman is not realised an+1here in the ross *od+, one Gnds the
ph+sical sheath to *e 7ust the pla+ of Gve &aha*huta"s or the Gve ross
elements. %he aspirant, then, Gnds opportunit+ to dive deep into this matter.
!is aspiration for realisin the Self *acomes intense. %he idea of attachment
to the *od+ raduall+ 1anes. %he *od+"idea Jies fast and the attachment to
*od+ is removed in course of time. ConseDuentl+, he tries to Gnd his essential
self in this *od+ onl+. It is due to delusion that man has ta>en this *od+ to *e
his atman, and havin forotten the lorious $tma"S1arupa, the essential
nature of soul, has ta>en upon himself the attri*utes of *irth and death 1hich
reall+ *elon to the ph+sical sheath. %his delusion is removed 1hen one is
a*le to understand the science of the ph+sical *od+, 1hen one is a*le to see
the real nature of the *od+ from 1ithin and 1ithout. 4hile $nnama+a 8osha
or the Food Sheath is the modiGcation of eEect of the Gve &aha*hhuta"s or
the ross elements, the (ivatman or the Individual Soul is entirel+ distinct from
that. %he soul and its essential nature are Duite diEerent from this *od+. %he
individual soul is aeless and deathless, and it is the em*odiment " of po1er
and 1isdom, *ut this ph+sical *od+ is su*7ect to *irth and deathI it suEers
chanes such as childhood, *o+hood, +outh and old ae. $s lon as one
maintains the idea that this *od+ is the $tman, so lon this remains the cause
of *ondae. %his discrimination onl+ da1ns *+ the vision of self.
The fruit of discriminationA ,+ the da1n of the FDiscrimination o7 the sel7F
($tma"'ive>a) the chitta or the mind"stuE, *ein detached from all sides,
devotes itself to the enDuir+ or search of $tman. %hen there is certaint+ of
Duic> attainment of self"realisation. %here is +et another ver+ soft veil >no1n
as -ranama+a 8osha or the vital air sheath 1hich >eeps active the Grst hard
coverin of the soul, the ph+sical *od+. %his vital air sheath pervades the
ph+sical sheathpermeates it 1ithin and 1ithout. It >eeps the ph+sical sheath
ever enaed in diEerent activities, and infuses life into it. In the a*sence of
the vital air sheath this ph+sical *od+ cannot live even for a sinle second.
%his vital air sheath is of the form of the ph+sical sheath, *ut much su*tler
than the ph+sical sheath, much softer and ever 1a>eful. It exists *+
permeatin the ph+sical *od+. Its description is iven *elo1.
The general description of the Prana 4@ital Air5A %his ph+sical *od+ of
man is constituted of the Gve ross elements, and the modiGcations of these
elements constitute the food for this *od+. %his life of the ph+sical *od+ is
sustained *+ the earthl+ food such as rains, roots, fruits I etc., 1ater and
food that produce heat and ener+. %he 5a7as predominatin air that moves in
the mid1a+ s>+ is also needed as food for sustainin life. $part from this
ross -rana there is a su*tle -rana also, that sustains life, 1hich arises from
the contact of the (ivatma or the individual soul 1ith the Chitta or the mind"
stuE, and havin thus arisen sustains the life of causal *od+ and the astral
*od+. lt is *ecause of the life of the causal *od+ and the astral *od+ that this
ph+sical *od+ is >ept alive. %his is m+ o1n experience. %he ross -rana comes
to an end 1ith the death of the ph+sical *od+ *ut, durin life, the su*tle -rana
and the (nana Sha>ti, the po1er of >no1lede, *oth arisin from the cave of
the heart, *ecome the life"force and throuh the medium of the astral *od+
>eep the '+ana air active, there*+ this *od+ is >ept alive, fresh, *loomin,
active, eneretic, satisGed, stron and health+. %he Gve -rana"s and the Gve
su*"-rana"s are related to the -ranama+a 8osha or 'ital $ir Sheath 7ust as
lim*s are related to the *od+. (ust as there are various lim*s in the ph+sical
*od+ such as mouth, hands, feet, etc., even so these -rana"s are lim*s of
'itaP $ir Sheath. No1 1e descri*e the oriin etc. of the -rana"s.
The characteristics of Prana A FQiQRFF iRFFSF. %hat 1hich is the main
support of all livin *eins is >no1n as -rana. %houh other ross elements
are also sustainers of the *od+, +et -rana is next to a>asha or ether in its
su*tlet+. %he su*tle force is more po1erful than the ross one. %herefore,
from the point of vie1 of su*tlet+ and supreme utilit+, it is speciall+ >no1n as
(ivan"data or the iver of life. (ust li>e the reat element air ('a+u), this -rana
also is ever in motion. $t no time do its activities ceaseI and it does not stop
1hile 1a>in, or in dream, or in deep sleep states. In the initial staes of
Samadhi the inhalation and exhalation *ecome slo1I in other 1ords, *+ the
eEort of -rana+ama or *reath"control the external motion of the -rana stops
and the remainin '+ana etc. continue to function.
%rigin of the Prana A %he Satt1i> portion of 'a+u &aha*huta or the ross
air element exists in the human *od+ in the form of -rana. 4hen human *od+
is formed, the Satt1i> portions of the Gve elements *ecome material cause of
this *od+. $mon them the Satt1a predominatin 'a+u or air also, in the form
of a material cause, as -rana, exists in the *od+ as an auxiliar+. %he air that
1e ta>e in throuh inhalation and thro1 out *+ exhalation serves as
nourishment similar to food and drin>. ,ut it should *e remem*ered that the
5a7as predominatin 'a+u or air is not al1a+s the iver of life. 4hen it is
mixed 1ith various poisonous ases, and other impure o*7ects, it *ecomes
life"destro+er. For instance, the air at the ver+ hih levels in the s>+ and the
air in the depths of the earth ma+ *e life destro+er.
The nature of PranaA %he -rana (vital air) that is formed out of the Satt1a
portion of the ross air element, is not visi*le to our ross e+es even as the
Creator is not visi*le, *ut it is experienced throuh the sense of touch (*+ the
s>in). It assumes the form of an+ ross o*7ect, 1ith 1hich it comes into
contact. 6urin meditation 1hen a Sadha>a visualiHes this *+ his divine e+e,
1hich is diEerent from the ross e+e, he Gnds that its colour resem*les 1hite
clouds 1ith a *luish lo1, and is of the siHe and form of the ross *od+.
%here are, ho1ever, certain chanes in the form and action of the -rana
accordin to the diEerent parts of the *od+.
The a"ode of Prana A %he a*ode of -rana in all livin *eins is the ph+sical
*od+, 1here -rana 'a+u is divided into ./ parts. lt is named accordin to its
location and function in the *od+. %he -rana is separate from the *od+ and at
the same time pervades it also. %he $nnama+a and -ranama+a sheaths
oriinate at the same time. In the ph+sical *od+ the Satt1i> portion of the
earth element is the main cause in the formation of *ones, s>in, etc.I even so
the Sati1i> portion of the air element in the form of -rana pla+s a ver+
important part in the *uildin of the *od+, and exists as the support of life.
The relation of the PranaA %he -rana is directl+ related to the *od+, and
indirectl+ to all 8osha"s or the sheaths. %houh existin in one place it
pervades the 1hole *od+ and >eeps the ph+sical *od+ ever in activit+. In fact
it is the main support of the life of the ross *od+. (ust as the ross *od+ has
various lim*s such as arms and les etc., and small parts such as the Gners
etc", even so the -ranama+a 8osha or the 'ital $ir Sheath has the main lim*s
such as $pana Samna etc. and sti*"lim*s such as 8ri>al, 6evadatta and so on.
%he relation *et1een $nnama+a and -ranama+a 8osha"s continues till death"
the+ cannot exist alone, one is the supplement of the other, and are
connected and concerned 1ith each other 7ust as the astral and causal *odies
remain connected 1ith the su*tle -rana until &o>sha and the latter is
separated from the t1o former ones durin &o>sha onl+, so also the ross
-rana separates from the ph+sical *od+ onl+ at the time of death. ,oth the
separated ross -rana and su*tle -rana dissolve into their initial cause.
The functions of the Pranamaya 7osha according to its partsA %he
-ranama+a 8osha is constituted of ./ -rana"s # Gve main -rana"s and Gve
su*"-rana"s. !o1 these -rana"s d1ell in the diEerent parts of the *od+ and
dischare diEerent functions, is sho1n in Illustration .O ,. %he description is
as follo1s #
$pana is that 1hich thro1s out the impurities in a special 1a+ and creates
strenth. %he Geld of $pana is from navel to the soles of the feet.
,ecause of the predominance of the earth element, it is characterised *+
heaviness and therefore, it moves do1n1ards. It dra1s urea from the >idne+s,
and *rins it to the *ladder, then it expels urine from the *ladderI at the time
of copulation it causes the Jo1 of semen and of mensesI it causes the
expulsion of foetus from the 1om* and *a*+I it causes the diestive 7uices to
Jo1 in the intestinesI it thro1s the excreta do1n1ards and expel it *+ the
anus. $t the time of natureAs call, it aids the expulsion of excreta and urine
and it stimulates the lo1er lim*s from hips, thihs and >nees to the toes.
%hese are some of the special functions of the $pana 'a+u. ,ecause of the
predominance of earth element it is of the colour of +ello1 dust or smo>e,
indicatin heaviness. ($+urveda descri*es the colour of 'ata or air to *e
*lue*lac>, or the colour of the *lac> plum.)
Samana $ir #Rasam Samam Na!ati'Sam!ak Prakare&a Na!ati iti Samanah
%hat 1hich nicel+ prepares 5asa or 7uice of the food, and distri*utes it to the
proper places in the *od+, is >no1n as Samana -rana. Its Geld of activit+ is
from the heart to the navel. ,ecause of the predominance of the 1ater
element it is 1hite in colour, it is a little liht and cool in nature. In diestive
processes of the food, it causes the secretion of the diestive 7uices in the
stomach, liver and duodenum and in the small intestines. It mixes the liDuid
portion of food and 1ets ever+ particle of it. %he nature of air or 'ata is 2oa
'ahiI that is, it adopts the attri*ute of the element 1ith 1hich it is con7oined.
,ecause of this nature, the Samana 'a+u is heatin in con7unction 1ith *ile
and coolin in con7unction 1ith phlem. %he intensit+ of astric Gre is
decreased *+ the 1ater element or $pa tatt1a"phlem. It also aids in the
function of spleen, >idne+s, and the urinar+ process. $nd, accordin to the
meanin and Dualit+ of its name, it distri*utes the diested food to proper
places, and there*+ nourishes the nervous s+stem, *rain, heart, etc., and all
the parts of the *od+. It renders them eLcient to dischare their respe>tive
functions. %he heaviness or densit+ of Samana is lesser than that of $pana.
FSamana"(a+a771alanamF (2oa ?/ " 9) $ccordin to this Sutra also, it is *+
reulatin the Samana 'ata that the diestive Gre and the process of
diestion are >ept in order. ConseDuentl+, the health and the eEulence of a
2oi is ever >ept up.
-rana $ir# Prakarsena %na!ati iti Prakarsena &a #alam Dadati, %karsati cha
Shaktim Sah Prinah
%hat 1hich dra1s from outside *reath, food, etc., or that 1hich *esto1s
strenth on the entire *od+ and dra1s the vital force from the air is >no1n as
-rana 'ata or the -rana $ir. Ever enaed in activities, the ener+ that is
*ein lost throuh the inhalation and exhalation is recouped *+ this -rana
'ata that dra1s special ener+ from the atmosphere and falls the *od+ 1ith
this ener+ in the form of *reath. %hat is 1h+ the *od+ remains Gt for
preformin actions. $lmost all of us have this experience 1hen there is need
of reater strenth for doin an+ 1or>I 1e perform it *+ Gllin our *odies 1ith
ener+ *+ ta>in a deep *reath. ,+ doin so the a*ilit+ of the *od+ for doin
action is enhanced and more 1eiht can *e lifted. %he a*ode of -rana 'ata is
from the mouth to the heart, and this is also the Geld of its activit+. ,ecause
of the predominance of the Gre element it is olden in colour and *ecause of
lihtness it is characterised *+ an up1ard movement. It moves *et1een the
nostrils and the heart throuh inhalation and exhalation. %o aid the utterance
of sounds, to move do1n into the stomach 1hatever is eaten or drun>, to
create s1eat, to maintain the heat of the *od+, to ma>e the colour of *lood
red, to circulate *lood, and to cause huner and thirst"these are also the
functions of -rana.
Udana $ir #8nna!ati Yah 8t %na!ati &a iti 8danah
%hat 1hich >eeps the *od+ lifted up1ards, does not allo1 the *od+ to fall
do1n and ta>es it up1ards, or that 1hich lifts food from do1n *elo1 the
stomach, thro1s it outside, throuh vomitin, is >no1n as Udana 'a+u. It
d1ells and functions in the reion of the throat. ,ecause of the predominance
of air element it is liht reen mixed 1ith *lue colour. 4hatever is eaten or
drun> is pushed do1n and occasionall+ in vomitin the food is thro1n out *+
Udana 'a+u. It also aids in spea>in, sinin, or ma>in an+ other sound. ,+
controllin Udana 'a+u the *od+ can *e made ver+ liht *+ mere Sam>alpa or
1ill. In the 2oa 6arshan 9"9@, '+asa comments # FUt>rantischa -ra+ana>ale
,havati, %am 'ashit1ena -ratipad+ateF $ 2oi havin acDuired master+ over
Udana 'a+u allo1s the life"air (-rana) to pass out throuh the tenth door and
can there*+ move to1ards the hiher 1orlds. %his is a po1er that is attained
*+ the master+ over -rana. Even in life, this Udana 'a+u ena*les the *od+ to
*e lifted up1ardsI in other 1ords, 1hen 1e turn in diEerent directions, or run,
1e do not fall do1n. It is due to Udana 'a+u that 1e are a*le to do so. It
functions from the throat to the head. It is %ir+a>"ami, movin in slantin
manner li>e air.
'+ana $ir#$!anoti Shariram Yah Sah $!anah
%hat 1hich pervades the entire *od+ is '+ana. lt is ether predominatin, s>+"
*lue in colour, and liht. It performs all the functions of the *od+ and *+
pervadin the entire *od+ it helps the sensor+ nerves, ross and su*tle, to *e
activeI it aids the *eatin of the heart, fervour of the *od+, *lood circulation
and in all the other functions of the -rana"s and the su*"-rana"s.
The description of the Su"8PranasA %he functions of all these are local and
limited.
/. De&adatta6 %his is located in the nostrils and is earth predominatin. It is
+ello1 and dust+ in colour, dust+ in appearance and heav+ in nature. Some
consider it to *e located in the mouth, and ta>e it to *e the cause of +a1nin.
It also causes sneeHin.
.. )rikal6 It is located in the throat, is 1ater element predominatin, 1hite in
colour, and a little liht *+ nature. It causes +a1nin and a1a>ens huner and
thirst. F8antha"8upe"8shut"-ipasa"NivrittihF (9"9/). %he meanin of this 2oa
Sutra is that *+ doin Sam+ama on 8ri>al and Udana 'ata 1hich are located
in the pit of the throat, one acDuires master+ over them, and there*+
*ecomes unaEected *+ huner and thirst.
9. )urma6 It a*ides in the e+elids. It is Gre element predominatin, olden or
orane in colour and it is of the nature of contraction and expansion. It
performs the function of the 1in>in and *lin>in of the e+es, or closin and
openin of the e+es *+ the e+e"lids.
:. Naga6 It is seated in the mouth, is 1ind element predominatin, reen
mixed 1ith *lue in colour and liht in nature. lt causes *elchin and hiccup.
Some consider it to *e helpful in the a1a>enin of 8undalini.
;. Dhananja!a6 It pervades the 1hole *od+, is ether element predominatin,
s>+ colour and liht in nature. $fter death, and 1hile alive,it causes s1ellin.
%his is its function. It aids the movements of the *od+"oin and comin, and
is also nourisher of the *od+.
The functions of the Pranamaya 7osha or the @ital Air Sheath
Pranama!a )osha ('ital $ir Sheath), 1hich is constituted of all these -rana"s,
has the follo1in functions# -ranama+a 8osha is made up of Satt1a
predominatin air element, and is a su*tle veil that encases &anoma+a 8osha
(&ind Sheath), 'i7nanama+a 8osha (Intellect Sheath) and $nandama+a 8osha
(,LISS Sheath). 'eiled *+ this sheath the -urusa (Soul), a*idin in the
$nandama+a 8osha or ,LISS Sheath, identiGes 1ith the 'i>ara"s or the
modiGcations of the -ranama+a 8osha and *ecomes, as it 1ere, iver"
spea>er"doer"en7o+er"hunr+"thirst+ etc., *ecauce these are the functions of
the -ranama+a 8osha. %his sheath is mastered *+ the practice of -rat+ahara
(1ithdra1al of senses) and 6harana (concentration on an+ particular o*7ect).
4hile this sheath causes suEerins due to huner and thirst, restlessness,
due to desire etc., it causes satiet+ *+ their removal, and also it causes sex"
pleasure, etc. 4e have sho1n in the previous paes of this *oo>, ho1 -rana"s
and Upaprana"s, 1hich constitute the -ranama+a 8osha, pervadin the entire
ph+sical *od+, perform all the functions of it. %his -ranama+a 8osha, thus
existin in the *odies of all creatures, sustains life. %he ph+sical *od+ is its
a*ode or su*stratum. %he ph+sical *od+ cannot exist even for a second
1ithout this sheath, *ecause the life of the ph+sical *od+ is sustained *+ the
inhalation and exhalation of *reath, and strenth for all the actions of life is
due to this sheath alone.
The siBe of Pranamaya 7osha A %he Upanisad %aittiri+a, ,rahmananda 'alli,
Section < &antras ."<, veriGes m+ o1n experience #
%here is another *od+ diEerent from this ross *od+ consistin of food and
1ater, 1hich is inside the ross *od+ and is full of -rana. %his ross *od+ is
permeated 1ith -rana. %his -ranama+a 8osha ('ital $ir Sheath) is of the siHe
of the ross *od+ of the human *eins.F In this 'alli of the same Upanis+ad
further, there is a description of the Gve sheaths 1hich are of the form of
ph+sical *od+ of man and pervade it. 4hen it is seen durin concentration, it
appears li>e 1hite cloud or as FChha+a"-urusaF of liht colour, or sometimes
li>e a *allon Glled 1ith luminous vapours. It is li>e the ph+sical shape of the
*od+ 1ith all its lim*s and parts, althouh not visi*le to the ph+sical e+es, +et
it exists pervadin the ph+sical *od+ in the 1a>in state. In the state of
meditation, thouh it does not leave the ph+sical *od+, +et it appears to *e
diEerent from the ph+sical *od+, and *ecause of the pervasion of Satt1a it is
luminous"transparent, 1hen 5a7as predominates it has a olden lo1, and
1ith the predominance of %amas it is smo>+ in colour. $ meditator visualiHes it
clearl+ in Samadhi 1ith the aid of 6iv+a Netra, the 6ivine E+e. $fter death,
alon 1ith the ph+sical *od+, the -ranama+a 8osha also meres in its cause
F'a+u &aha*hutaF the air element.
The @isualisation of the Functions of the PranasA %he functions of these
-rana"s are directl+ visualised *+ the 6ivine E+e (6iv+a 6risti) in a state of
meditation *+ >eepin the ph+sical *od+ its *asis. %he main purpose of the
detailed description of the ph+sical *od+ that 1e have iven in the previous
paes of the *oo> is to ena*le the Sadha>a to *ecome a1are of the functions
of -rana, mind, ,uddhi or intellect, Indri+a"s or senses, etc. " all luminous
o*7ects 1hich a*ide in ph+sical *od+ *+ >eepin the ph+sical *od+ the *asis
of o*servation of these functions. (ust as the ross portion of the ross *od+,
that is Jesh and *ones etc., derive nourishment and strenth from the ross
food, even so *+ the inta>e of air throuh *reathin, the -rana Sha>ti or vital
air ener+ pervades the *od+ and functions in the *od+. 2ou can see &u>h+a
-rana or the principal -rana, that a*ides in the area from mouth to heart,
receivin food from air inhaled *+ *reathin, and performin the function of
purif+in *lood in the luns and causin 1armth in the *od+. %his function is
directl+ seen 1hen this vital force is a*idin or is held in the luns 1hich are
the ross parts of the *od+. %he 1armth is experienced *+ the s>in"sense of
the luns and the functions of the puriGcation of *lood is seen *+ the divine
e+e. %hese t1o factors con7ointl+ complete our visualisation.
In the same 1a+, the ASamana -ranaA havin received its food in the form of
*reath, softens the food that lies in the stomach. $ain the food round *+
the muscles there and turned into ch+le, *ile from the all*ladder and 7uices
from liver and pancreas are collected in the duodenum. %his Samana -rana
then converts food into ch+le or *lood and distri*utes the *lood to diEerent
lim*s of the *od+, thus ivin nourishment to all. %hus the Samana -rana
7ustiGes its name. (Samana means eDual, i. e., it distri*utes eDuall+ to all
lim*s). Next, $pana 'ata, havin completed the assimilation of the half
diested food that has come to the intestines and the lare intestines, pushes
the 1aste matter to1ards the anus. !o1, 1ith the help of this $pana, the
>idne+s purif+ the *lood and ho1 urine *ein Gltered from the *lood collects
in the *ladderK !o1 the essence of ch+le and *lood etc", that is the semen, is
producedK !o1 urine and 1aste matter are thro1n outK !o1 this $pana 'ata
moves all the muscles from the head to feetK !o1 does it assume a special
form and is >no1n as $pana K Similarl+, Udana, '+ana etc., the -rana"s and
Upaprana"s, ho1 are the+ aidin the functions of the *od+ and 1ith 1hat
special -rana"s all these functions must *e experienced *+ the su*tle vision,
so that our intellect is sharpened and the scientiGc >no1lede is acDuired
1ithout an+ error or illusion. 4hile directl+ realisin the functions of the
-rana"s, one is struc> 1ith profound 1onder, and his intellect remains amaHed
at this reat marvel. / aspirantsN 2ou can +ourself experience all this, and
even thins that are still more 1onderful in +our ver+ *od+, *+ concentration.
(utual relation "etween mind and gross and su"tle Pranas
!ere is the necessit+ of understandin one more point 1hich is of scientiGc
importance, that is, this -rana %att1a is pervasive in the sensor+ nerves that
are spread all over the *od+ and its parts or lim*s and the &ind Sheath
(&anoma+a 8osha also is pervasive in the *od+ throuh these nerves. (ust as
electricit+ havin pervaded the copper 1ire moves from one place to another,
and manifeste its form as liht various *ul*s even so this su*tle -rani> force
in the form of life, emanatin from the $tmi> centre, Jo1in throuh the $
andama+a 8osha or the ,LISS Sheath that a*ides in the heart, inundatin the
$ijnanama!a )osha (Intellect Sheath) and &anoma+a 8osha (&ind sheath) of
the *rain, reaches the ph+sical *od+ throuh the medium of the -ranama+a
8osha or the 'ital $ir Sheath, and manifeste its liht as it is, sho1n in
Illustration No. ... %his radiance or liht in the form of (nana or >no1lede
and 8ri+a or action, havin pervaded ever+1here, performs all the
en7o+ments of human *eins. %he luminosit+ of this liht or ener+ is
speciall+ manifest in the Cha>ra"s or su*tle centres that have *een descri*ed
in the $nnama+a 8osha or Food Sheath. %hese sheaths also are successivel+
su*tler and su*tler. For instance, Food Sheath or $nnama+a 8osha is the
rossest and $nandama+a 8osha is the su*tlest of all. %hese sheaths are so
intimatetel+ connected that the+ cannot *e separate from one another as
lon as one is alive. ,ut the ener+ of these sheaths can *e athered in their
respective centresI for example, the centre of all >no1lede and action is
$ntah>arana. In the state of Nir*i7a Samadhi (Seedless Samadhi) or
$sampra7nata, 1hen $tman rests in its o1n S1arupa or essence, this *od+
*ecomes as thouh completel+ inert, the intellect *ecomes still, all the
senses, mind and the -rana"s *ecome motionless. Similarl+, the ener+ of
>no1lede and action can *e controlled to a ver+ reat extent in the
&anoma+a and 'i7nanama+a 8osha"s of the *rainI for instance, in the states
of Savichara and Nirvichara Samadhi"s the functions of -ranama+a and
&anoma+a 8osha"s *ecome still, as thouh chec>ed. Other1ise these
samadhi"s 1ill not *e possi*le. (ust as 1hen 1e control the Jo1 of electricit+
from the centre there is no Jo1 in the circuit, and 1henever the s1itch is oE,
there is no liht. Similarl+ the Jo1 of ener+ is in the case of Samadhi"s. In
the case of $sampra7nata Samadhi, 1hen the s1itch in the form of Chitta is
oE, the Jo1 of >no1lede and action *ecomes ver+ slo1, or chec>ed. Even
so, *+ s1itchin oE the intellect, the functions of 'i7nanama+a 8osha"s
*ecome inactive even as in %amas predominatin Samadhi or Susupti or deep
sleep, there is no ain of >no1lede. ,+ s1itchin oE the mind the reciprocal
functions of the senses as also the functionin of the -ranama+a 8osha and
the $nnama+a 8osha or Food Sheath *ecome dullI for instance, in the state of
sleep the ross *od+ lies inert *ut the internal *lood circulation, diestion,
inhalation and exhalation etc. continue. In the 1a>in states the ver+ same
$ntah>arana, con7oined 1ith -rana"s Jo1in in the form of 'ritti or thouht
1ave, havin reached diEerent parts of the *od+, continues to infuse
>no1lede and action alon 1ith the *lood circulation.
6ue to this mutual intimate relation, mind *ecomes relaxed *+ the inertness
of -rana"s, and the -rana"s *ecome relaxed *+ the relaxation of the mind. ,ut
complete cessation of the ross -rana is true neither to experience nor to
reason. In other 1ords, the velocit+ 1ith 1hich the -rana, mind and other
%att1a"s 1or> in the 1a>enin state, perform the functions of the *od+ and
cause those functions, *ecomes slo1 or inert in 6h+ana (meditation),
Samadhi and deep sleep. F-ranah Suptesu (aratiF -rana"s are a1a>e even
1hen one is asleep. %his Upanisadi> &antra declares the same truth. %he
inertness of -rana, mind and *od+ depends upon the control of the Chitta.
%he more the control of Chitta, the more there 1ill *e inactivit+ of -rana etc.
ConseDuentl+, 1ith the stillness of all the distractions, (ivatma or soul realises
uno*structedl+ is essential nature and in the $sampra7nata Samadhi realises
the liht of the Supreme Soul that also a*ides 1ithin.
A dou"t is cleared regarding Pranamaya 7oshaA 4h+ is -ranama+a
8osha iven so much importance 1hen it is onl+ an eEect of air element and
is an auxiliar+ cause in the formation of the ph+sical *od+ li>e other
elementsK $ns1er# 3ross -rana is the main support of life in the ross *od+.
4hen the *od+ is formed, the air element is the main auxiliar+ material cause
that colla*orates 1ith it. &ainl+ *ecause it is the support of the life of
$nandama+a 8osha and the sustainer of it, it is named as -ranama+a 8osha
or 'ital $ir Sheath. %his ma+ also *e called F$ir SheathF, *ecause the &aterial
cause of it is air, or it is a product of air. ,ein the eEect of the air element, it
maintains the functions of the *od+ in the form of vital force or life"ener+
and also it is the auxiliar+ material cause of this *od+. %hese Gve elements
toether, or in the form of $reate, ma>e this ross *od+. %he ether ives
space, earth, 1ater, Gre and air elements toether o to form the ross *od+.
%he air element, havin assumed the form of -rana and *ecomin the
sustainer of life, is the main cause of movement and of an+ function in the
Food Sheath or the ross *od+, therefore it is >no1n as -rdnama+a 8osha.
Similarl+, the Gre element havin modiGed itself in the form of an eEect
appears as (atharani or the astric Gre and, secondl+, it pervades the 1hole
*od+ in the form of %e7as or liht. $ain, in the form of heat, it *ecomes the
force that coo>sI in other 1ords, it converts all materials and 7uices into other
forms *+ coo>in them, and metals as 1ell *+ meltin, and *ein the auxiliar+
material cause it is in the form of ane+a 8osha or Fire Sheath. %houh the
seers have not iven it a separate name such as $ne7a 8osha " Fire Sheath"
+et similar to the -ranama+a 8osha this $ne+a 8osha also is the sustainer of
life. (ust as air and Gre havin transformed themselves have *ecome the
sustainer of life of the *od+, even so *ein the eEect of 1ater the A1ater+
sheathA also is the sustainer of life. %he Satt1i> portion of 1ater in the form of
auxiliar+ material cause has oranised the 1hole human *od+. It is the
sustainer of life existin in the form of modiGcations such as ch+le, *lood, or
semen and 5a7a Juid etc. %his also, li>e other elements, serves the purpose of
a sheath for the ph+sical *od+. 4e ma+ call this 4ater Sheath. %he seers of
N+a+a philosoph+ consider the earth element as the main material cause in
the formation of the *od+. ,ones and 1hatever is the ross part in the *od+
have *een composed of the Satt1i> portion of the earth element.
%his also can *e called as -arthavi+a 8osha or Earth Sheath. %his sheath has
in its 1om* the sheaths of 1afer, Gre, air. (ust as this ross sheath >eeps in its
1om* the su*tle sheaths, even so su*tle matter >eeps in its 1om* ross
matter. %herefore, all these four can *e said to *e sheaths. %houh the
teachers of the scriptures have descri*ed it mainl+ as the -ranama+a 8osha,
+et these four can also *e called as 8osha"s.
%hese Gve 8osha"s are the eEects of the Satt1i> portion of the -ancha",huta"s
or the Gve elements. %he+ *ein intiniatel+ connected 1ith each other
*ecome the cause of en7o+ment and the li*eration of human *eins. Ever+
sheath stands on the mutual support of each otherI no sheath can perform
an+ function independentl+ or 1ithout the support of others. (ust as 1e
consider $nnama+a, -ranama+a, &anoma+a, 'i7nanama+a, $nandama+a as
8osha"s, similarl+, 1hat harm is there in considerin 1ater"sheath, Gre"sheath,
air"sheath, 1hich are in the ross *od+, or earth"sheath to *e sheaths or
8osha"sK ,ecause of the predominance of 'a+u or air -ranama+a 8osha alone
has *een descri*ed. 4e, too, for >eepin the vie1s of the teachers intact
have desscri*ed it as the -ranama+a 8osha mainl+. $nd it has *een
considered proper to ive an indication accordin to context of the 8osha"s
such as 1ater and the Gre sheaths. In the authoritative scripts -rana is used
in the sense of air element com*ined 1ith the element of Gre and 1ater.
In the cosmos, ether is su*tler than the other four elements and is not onl+
coverin them *ut is also a part of their composition. Similarl+, air is su*tler
than Gre, 1ater and earthI Gre is su*tler than 1ater and earthI and 1ater is
su*tler than earthI all the su*tler elements cover is 1ell as form part of the
ross one. %he position in the *od+ is exactl+ the same" the su*tler elements
act as covers for the rosser ones, 7ust as the Gve 8osha"s penetrate one
another, the Gve elements also cover one another, as 1ell as penetrate them
in order of their su*tlet+.
C!$-%E5 III
%!E &$NO&$2$ 8OS!$ (&IN6 S!E$%!) $N6 I%S SCIENCE
Antahkarana Chatushtaya 4Fourfold Internal %rgan5
%he $ntah>arana Chatusta+a is formed from &ahat %att1a, the Grst
modiGcation of -ra>riti on leavin its state of eDuili*riurn. $ntah>arana has
fourfold characteristics# &anas (mental facult+ of concept and imaination),
,uddhi (intellectual or reasonin facult+, the leader of the mind), $ham>ara
(the sense of individualit+ or eoism), and Chitta (the Amind"stuEA of memor+
and emotion). %he $ntah>arana Chatusta+a is depicted in Illustration No. .<.
4e shall no1 consider this internal oran in detail.
,+ the po1er of the su*tle vision 1e have transcended the t1o parts of the
A*od+"castleA composed of Satt1i> portions of the Gve su*tle elements"
$nnama+a 8osha (Food Sheath) and -ranama+a 8osha ('ital $ir Sheath). ,ut
victor+ over these t1o sheaths is onl+ a Grst stae since the+ are merel+ the
coverins of the divine force, the a*ode in 1hich Chetana, the sentient *ein,
is hidden. Children ma+ thin> that *+ runnin over stones the+ have
conDuered the latent Gre in matter, *ut the Gre hidden in stone is a su*tle
force that is unvanDuisha*le and invinci*le 1hen released. &odern scientists
have studied and experimented 1ith the su*tle forces in the atom that
constitute matter and have found ho1 some of that force ma+ *e released. In
the atom there is a central core called the nucleus, around 1hich revolve
particles called electrons, li>e planets round the sun. 4ithin the nucleus itself
are protons and neutrons, the protons carr+in a positive electric chare, the
num*er of protons determines the t+pe of matter to, 1hich the atoms *elon.
4hen neutrons from one su*stance are shot into the nucleus of a uranium
atom, the nucleus splits, releasin reat heat in the process and also sendin
other neutrons into other nuclei 1hich split in turn, causin 1hat is called a
chain reaction. %hrouh such m+steries of matter scientists have developed
the destructive atom and h+droen *om*s 1hich have terriGed the modern
1orld.
So 1e should remem*er that althouh the ph+sical and vital sheaths appear
more solid and Grm than the su*tle ener+ from 1hich the+ are *orn, and
1hich 1e cannot perceive 1ith ph+sical e+es, still these sheaths are 1ea> and
unimportant in the face of the miht+ force of the su*tle elements. %he
experiences and master+ of the Su>shma Sharira (the astral *od+) formed
from the su*tle Elements are a more diLcult matter than that of the ph+sical
*od+. %he astral *od+ is the centre for radiation of ener+. 4e need to stud+
the seDuence of evolution of su*tle and causal *odiesI 1ithout this >no1lede
the aspirant cannot enter into the hiher 8osha"s or sheaths nor 1ill he *e
a*le to use the %att1a"s or elements for his spiritual evolution. 4e shall no1
consider the oriin of the ph+sical *od+ of man in the evolutionar+ process of
creation.
,rahman, the $*solute, is omnipotent, su*stratum of all, eternal,
omnipresent, all"pervadin consciousness. -ra>riti (matter) 1ith all its aspects
"time, space and causalit+"is 1ithin ,rahman. -ra>riti 1hich is the *alanced
state of the three 3unas" Satt1a, 5a7as, %amas" has an eternal association
1ith ,rahman, and is also eternal. In the creation of time are vast c+cles of
recurrin events. $fter -rala+a, the delue, recorded in scriptures, throuh the
force of fructif+in >arma of (iva"s (individual souls), 6ivine 4ill creates
$itation in -ra>riti. $s a conseDuence, -ra>riti assumes an un*alanced state
and oriinates the 1orld that is constituted of the three 3una"s. %houh the
relation *et1een ,rahman and -ra>riti is eternall+ in the form of A-ervaderA
and -ervadedA '+ap+a"'+apa>a Sam*andha) and does not cease even in
-rala+a or dissolution, this relationship *ecomes non"manifest in the same
1a+ that the 1a>in experience of the individual soul *ecomes non"manifest
or a*sent in the state of deep sleep. Similar+, in -rala+a all the ross
functions of ,rahman appear to *e a*sent *ecause the+ are not manifest.
4hen -ra>riti thus ets its eDuili*rium distur*ed, there arises, as an eEect,
the Grst of all evolutes >no1n as &aha $>ash (ether in its su*tlest form),
directions, time, &ahat, then &ahat Satt1a, &ahat 5a7as and &ahat %amas.
$mon these, the &ahat Satt1a, &ahat 5a7as and &ahat %amas are the
material cause of the fourfold internal oran "$ntah>arana Chatusta+a" of the
(iva, individual soul. lt is explained thus # $ccordin to the la1s of nature, all
the o*7ects 1hich have evolved from -ra>riti must contain the three 3una"s in
diEerin proportions. No o*7ect is formed *+ 7ust one or t1o 3una"s. On this
*asis, &ahat or cosmic mind"stuE is of three >inds accordin to the
proportions of the 3una"s# -ure &ahat Satt1a, in 1hich Satt1a predominates,
is the cause of Samasti Chitta (cosmic Chitta). %he individual Chitta of the (iva
is a su*tle and inGnitesimal portion of Samadhi Chitta and exists as an eEect
of itI therefore the material cause of all the individual Chitta is the Samasti
Chitta. %his active frament of Samasti Chitta ives ,hoa (en7o+ment) to
each and ever+ (iva, formin a relationship of individual soul and Chitta >no1n
as S1a"S1ami",havaSam*andha (the connection of o1ner and o1ned).
-urusa, the soul, is the o1ner 1hile the Chitta is the o1ned. %his is also
descri*ed as ,im*a",im*i",hava (the relation of o*7ect reJected and the
reJector or mirror). %he soul is the o*7ect reJected and the Chitta is the mirror
in 1hich reJection ta>es place.
Out of the &ahat 5a7as there arises a 5a7as predominatin evolute >no1n as
Samasti ,uddhi or cosmic intellect. %he intellect associated 1ith ever+
individual soul is an active portion of this Samasti ,uddhi %att1a, 1hich is the
material cause of all individual ,uddhi"s or intellects. %his, then, is the second
part of the $ntah>arana Chatusta+a. %here is this clear diEerence *et1een
Samasti Chitta and Samasti ,uddhi 1hich has not *een so descri*ed *+ the
teachers of the Sam>h+a and 2oa schools of thouht, as accordin to their
vie1s Chitta and ,uddhi are one %att1a (principle) onl+. In common 1ith
others 1ho descri*e $ntah>arna Chatusta+a, the fourfold internal instrument,
I accept the explanation iven previousl+.
No1, the third resultin modiGcation &ahat %amas evolves into Samasti
$ham>ara (Cosmic Eo -rinciple), 1hich is of three >indsSatt1a, 5a7as, %amas
Samasti $ham>ara"s, each producin its o1n individual eo. Each eo is a
portion of the Samasti $ham>ara"s 1hich are the material causes of all the
individual eos.
%hese three important parts arise in the same manner as the initial
modiGations of -ra>riti (the nature), havin its three 3una"s" Satt1a, 5a7as
and %amas.
$fter these threefold modiGcations in Samasti $ham>ara"s throuh the three
3unas" Satt1a $ham>ara, 5a7as $ham>ara and %amas $ham>ara, the Satt1i>
$ham>ara (eo"principle) ives rise to Gve (nanendri+a"s (senses of
perception), the 5a7asi> ives rise to Gve 8armendri7a"s (senses or orans of
action), 1hile the Satt1i> and 5a7asi> $ham>ara"s *oth com*ine to ive rise
to &anas or mind. &anas is formed from eDual portions of Satt1a and 5a7as,
hence the mind is a*le to et 1or> from *oth (nanendri+a"s and 8armendri+a"
s, the senses of perception and of action. ,ecause of this eDual -roportion of
Satt1a and 5a7as, mind is ver+ po1erful, ver+ forceful, active and s1ift. From
the %amas predominatin $ham>ara arise Gve %anmatra"s (su*tle elements).
The (eaning of CAntahkarana A $ntah>arana means AhiddenA or AinnerA
instrument and its functionin does not appear to the ross e+e. (ivatma,
individual soul, is also a self"illuminatin principle that cannot *e experienced
*+ the sensesI therefore, the instruments adopted *+ the (ivatma cannot *e
visi*le to senses either, 1hether these instruments *e su*tle or ross as
thins are in realit+. One part of this inner instrument is some1hat ross" this
is the Su>shma Sharira, the su*tle or astral *od+. It has t1o parts, the Grst
*ein action"predominatin, >no1n as &anoma+a 8osha (&ind Sheath) the
second, 1hich is >no1lede"predominatin, is >no1n as 'i7nanama+a 8osha
(Intellect Sheath). ,ut these po1ers of >no1lede and action do not *elon to
the sheaths themselves in 1hich the+ are manifest. %he centre from 1here
these eneries arise and Jo1 constantl+ to the ph+sical *od+ throuh the t1o
sheaths, &ind Sheath and Intellect Sheath, is called 8arana Sharira (Causal
,od+) or $nandama+a 8osha (,LISS Sheath). $ll this description has *een
dealt 1ith under the headin of $ntah>arana Chatusta+a. 4e shall descri*e
the oriin of these eneries and the processes *+ 1hich the+ are manifest in
this, A*od+"castleA and the functions the+ perform.
%he seDuence descri*ed is from ross to su*tle, ivin the nature and
evolution of mind, intellect, $ham>ara (eo) and Chitta (su*conscious mind"
stuE), includin the functions of these four instruments. %he 'ritti"s or
functions of the $ntah>arana are also *ein descri*ed, as 1ell as the methods
of a1a>enin areea*le 'ritti"s and chec>in disareea*le 'ritti " s.
Antahkarana is the Seat of all $<periences and RealisationsA 2ou ma+
not have full+ understood this m+ster+ as +et, *ut +ou should remem*er that
1hatever >no1lede +ou have acDuired so for concernin the $nnama+a and
-ranama+a 8osha"s (ph+sical and vital air sheaths) has *een done 1ith the
aid of $ntah>arana Chatusta+a. %he next revelation of the su*tler sciences
1ill also *e possi*le *+ the $ntah>arana aloneI therefore, the aspirant must
acDuire detailed >no1lede of the constituent elements" form, siHe, colour
and functions etc. of this internal oranI other1ise he 1ill *e una*le to
proceed further in 2oic practice. In vie1 of this onl+ 1e have 1ritten a
detailed chapter on $ntah>arana.
The @iews of ScripturesA Scriptures diEer in certain details in their vie1s
a*out $ntah>arana. $ccordin to N+a+a and 'aishesi>a teachins, &anas
corresponds 1ith $ntah>arana and serves the purpose of all four instruments.
Sam>h+a and 2oa teachins consider the internal oran to *e composed of
the three# &anas, $ham>ara and Chitta (,uddhi or intellect *ein included
under Chitta). %he Upanisad"s ho1ever, teach that $ntah>arana Chatusta+a,
the fourfold internal oran, is formed from the areate of &anas, ,uddhi,
$ham>ara and Chitta, and this vie1 is also accepted *+ me. On the *asis of
m+ direct experience I have ascertained the Dualities, characteristics and
functions of these four. %hese I am descri*in in order to facilitate
understandin of this fourfold instrument so that an aspirant ma+ *e a*le to
realise it directl+.
Ascertaining of the Functions of the Fourfold InstrumentA In
ascertainin these functions it is possi*le that Sam>h+a and 2oi philosophers
ma+ have ta>en a *road eneral vie1 and thus come to descri*e $ntah>arana
%ra+i, the threefold internal oran, *ut complete understandin of the internal
instrument is not possi*le if 1e accept its functions as onl+ three or four. It is
proper to consider Chitta as separate from ,uddhi (intellect) *ecause onl+ on
this *asis is the formation of 'i7nanama+a and $nandama+a 8osha"s
understanda*le, and hence astral and causal *odies separatel+ realised.
In the process of evolution, Samasti (universal) and '+asti (individual) Chitta
is formed out the Satt1i> portion of &ahat %att1a (cosmic mind"stuE),
Samasti and later '+asti ,uddhi or intellect arise out of 5a7as portion of
&ahat. %herefore, Chitta and ,uddhi are *oth >no1lede predominatin
principles. &anas (mind) arises out of the 5a7as and Satt1i> portions of
$ham>ara (eo principle). %he senses or (nanendri+a"s arise out of the Satt1a
predominatin portion of $ham>ara, 1hile the 8armendri+a"s (orans of
action) arise out of the 5a7asi> -ortion of $ham>ara. %he 5a7asi> portion of
$ham>ara *ein mixed 1ith these three, the+ are, therefore, action"
predominatin. Since &anas (mind) has *oth Satt1a and 5a7as, it enaes the
(nanendri+a"s and 8armendri+a"s directl+ and not the ,uddhi (intellect). For
this reason *oth t+pes of the Indri+a"s (senses) have *een ta>en as associated
1ith &anoma+a, the &ind Sheath. %he mind, *ecause of its a*ilit+ to conduct
*oth t+pes of Indri+a"s, is called the >in ot senses (Indri+a 5a7a). %hus, 1hen
mind 7oins 1ith *oth the indri+a"s and enaes them in their respective
functions, this $reate of mind and ten Inidri+a"s is called &anoma+a 8osha
or &ind Sheath. 4hen intellect conducts the mindsenses, it is called
'i7nanama+a 8osha or Intellect Sheath. %his is the essence of the description
of the astral *od+ (Su>shma Sharira) that forms our present stud+.
It is from the Gve %anmatra"s (su*tle elements) consistin of three 3una"s that
the su*tle *odies are formed and su*tle o*7ects en7o+ed. In fact, the Gve
su*tle %anmatra"s are the material cause of the su*tle divine sense"o*7ects
and such other su*tle matters. ,ecause of the diEerence in function of
$ntah>arana Chatusta+a, that is, in the functions of Chitta, $ham>ara, ,uddhi
and &anas, the Su>shma Sharira or astral *od+ is distinuished from 8arana
Sharira, the casual *od+. 4hen mind, intellect and the ten Indri+a"s
areate, the Gve su*tle elements create a sheath of -anch %anmatra"s (Gve
elements) to hold them toether. %he $reate of mind, intellect and Indri+a"
s encased in %anmatri> sheath is the astral *od+. %his $reate performs the
functions of (nana and 'i7nana" >no1lede and experience. It should *e
remem*ered that the causal *od+ is formed prior to the astral *od+, and in
the causal *od+ Chitta and $ham>ara con7ointl+ 1ith the individual soul ((iva)
provide ,hoa (en7o+ment)I here -ra>riti remains the material cause. No1,
from Satt1i> %anmatra are formed the su*tle *odies of 6eva"s, human *eins,
animals, insects, trees and plants. Even in these su*tle *odies there are
diEerences in the actual constitution due to diEerent derees of Satt1a, 5a7as
and %amas, 7ust as in the diEerences of ph+sical *odies. $stral *odies have
the capa*ilit+ to expand and contract. Next, out of the 5a7as predominatin
%anmatra"s (su*tle elements) su*tle o*7ects are created 1hich oEer
en7o+ment to the astral *odies. In these 5a7as predominatin su*tle o*7ects,
other 3una"s are auxiliar+. %he astral *od+ is the means of en7o+ment of the
su*tle o*7ects on hiher plane. lt also maintains its existence *+ assimilatin
the su*tle o*7ects composed of the Gve su*tle elementsthis need *ein
fulGlled *+ those o*7ects composed of 5a7as predominatin %anmatra"s. %he
ross Gve reat elements arise out of %amas predominatin %anmatra"s, *ut
are also composed of the three 3una"s. 4ith the prominence of Satt1a and
diminution of 5a7as and %amas of the Gve elements there arise the ph+sical
*odies of 6eva"s, men, 3andharva"s (heavenl+ musicians) and other
supernatural *eins. 4ith 5a7as and %amas predominance are formed the
*odies of animals, *irds, insects, Jies, and so on. 5a7as predominatin ross
elements a*ide in the ether and the spaces *et1een the diEerent 1orlds and
*rin forth the o*7ects of en7o+ment for *eins. For instance, the air
pervadin ether and the 1ater particles found therein and 1ater in the form
of clouds, Gre in the form of lihtnin and in the particles of earth" these are
the 5a7as predominatin forms of the &aha*huta"s (ross elements). Next,
from the %amas predominatin &aha*huta"s are formed the solid masses of
earth, planets and other heavenl+ *odies, either inha*ited *+ livin *eins or
devoid of them. $fter the creation of the 1orld of *irds, insects and animals,
1ith their food, men and 6eva"s are created, at Grst 1ithout procreative
sexual function. %hen commences sexual creation.
So 1e have descri*ed *rieJ+ ho1 the human *od+ comes to *e formed in the
course of creation. %his human *od+ is extremel+ m+steriousI it is not onl+ the
seat of en7o+nient *ut also of li*eration from -ra>riti (matter) and it is in this
human *od+ that the soul has its seat. %his must *e visualiHcd as a fact of
actual experience *+ +ou. No1, 1e shall descri*e in detail the su*tle
instruments hidden in this *od+, and ho1 the soul, althouh 1ithout hands,
feet or other orans, ma>es use of these instruments.
4e have alread+ commented upon the mention of mind, intellect, Chitta
(su*conscious) and $ham>ara (eo) in relation to $ntah>arana in hol+
scriptures such as Upanisads and in other philosophical 1or>s, Inspite of a
careful stud+ of scriptures, 1ith deep reJection and meditation, I could not
Gnd a clear description of the principles of $ntah>arana so that one could
comprehend the Formation, shape, place and its nature and functions in a
proper 1a+. %here is no detailed areement *et1een diEerent achar+a"s
(teachers) on this inner oran, $ntah>arana. Since these are the functions
nearest to the individual soul, I felt the reat need for ceaseless meditation
and anal+sis of this su*7ect so that it ma+ *e properl+ realised. %he main
path1a+ to attainment of self"realisation in full spiritual >no1lede is throuh
this $ntah>arana or internal oran. %he follo1in description is the result of
+ears of stud+ $N6 meditation.
First of all, 1e should >no1 that $ntah>arana, the internal oran, is $ni (the
possessor of lim*s), 1hile &anas (mind), ,uddhi (intellect), $ham>ara (eo
and Chitta su*conscious mind"stuE) are the $na"s or lim*s.
The Relationship of the four Anga8s with SheathsA $monst these four
lim*s of $nta*>arana, Chitta and $ham>ara are speciall+ and directl+ related
to $nandama+a 8osha (,LISS Sheath) and 8arana Sharira (causal *od+).
&anas and ,uddhi are related to Su>shma Sharira (astral *od+), in 1hich
&anoma+a 8osha (&ind Sheath) is made up of ten Indri+a"s (senses) and Gve
%anmatra"s 7oined to &ind. 'i7nanama+a 8osha (Intellect Sheath) is made up
of &anoma+a 8osha 7oined to ,uddhi (intellect). 4e shall no1 descri*e &anas
(mind).
The First Constituent of Antahkarana8 (anas Tattwa
The First Anga8 The (anas TattwaA %he philosphers of N+a+a and
'aishesi>a " schools descri*e &anas thus # 2atho>tat1at Cha $uh (N+a+a 9"<"
=9). $ccordin to this Sutra, &ind is atomic and eternal. %he characteristic of
its existence is descri*ed as # 2uapat (nananutpatpattirmanasorlinam(&ind
is that 1hich does not ain >no1lede of t1o o*7ects 1hich are
simultaneousl+ present), *ut this description does not thro1 much liht upon
the nature of mind. Let us consider it in more detail.
The Characterisrics of (indA %hat 1hich performs the function of ive and
ta>e, and enaes the senses in their functions, is &anas, %att1a, lord of the
senses, 1ithout the help of 1hich neither (nanendri+a"s (senses of >no1lede)
nor 8armendri+a"s (orans of action) can properl+ operate. 4ithout the aid of
this po1erful &anas even the intellect cannot perform its function of
reasonin and anal+sin, -rana cannot perforrn its functions of activit+ and
infusion of life, and the ross *od+ cannot perform its functions of ross
activities. ,ecause of the rapidit+ of mental functions it sometimes appears as
if the mind has performed man+ actions simultaneousl+. (ust as a sharp
needle ma+ *e passed throuh man+ paes of paper in an instant, *ut in fact
it pierces the paes one *+ one in successionI similarl+, mind performs action
succesivel+.
The %rigin of (indA In the evolutionar+ process of the 1orld, Samasti
$ham>ara (cosmic eo principle) arises from &ahat, %amas, then from 5a7as
and Satt1a predominatin Samasti $ham>ara there, arises the mind. %hus, in
the &ind, Satt1a is mixed 1ith 5a7as. On account of the Satt1a the &ind
causes the senses to perceive and also for the mind to perceive *+ itself, and
throuh the inJuence of 5a7as it enaes the 8armendri+a"s in action. &ind
has itself the miraculous po1er of reJectin actions and perceptions *rouht
*+ the Indri+a"s (senses) and of transferrin them in a fraction of a moment.
Since $ham>ara is the material cause of mind, the t1o resem*le li>e father
and son. It should *e noted that the mind is not from %amas.
The *ature of (indA %he &ind is a small luminous mass, unemanated,
1hich has neither the *urnin sensation nor touch. ,ecause of its nature of
contraction and expansion it is descri*ed a &adh+ama -arinami, that is, it
>eeps to the siHe of the *od+. lt has the special characteristic of luminosit+
and shines steadil+ in its o1n seat. ,ecause of the inJuence of the three
3una"s, its form, colour and activit+ chane constantl+, *ut its characteristic
nature is to remain shinin li>e the or* of the moon, the 'enus star, or li>e the
scintillatin dust particles in the *eam of sunliht passin throuh an aperture
into a room. 4hile perceivin o*7ects, the mind *ecomes multicoloured. For
instance, 1hile enain the senses in Satt1i> action the mind assumes the
colour of a tranDuil moon, *ut 1hen enaed in terri*le merciless actions ra+s
of red or smo>+ *lood colour emanate from the mind, appearin li>e the
spar>s of a Gre1or>. 4hen inJuenced *+ %amas in the form of fear, the mind
*ecomes contracted, impure and shrivelled 1ith its Gxed situationI thus, mind
performs the functions of ivin and ta>in or directin the senses to perform
1hile spreadin its ra+s. %hese states of the mind are depicted in the
Illustration No. .9 and .?.
The A"ode of (indA In the ,rahmarandhra of the human s>ull, also termed
Sahasrara, the thousand"petalled lotus or tenth door, there a*ides the astral
*od+ of man. %he Illustration No. .< sho1s the mind situated on top of the
oval luminous mass of intellect.
The Relationships of (ind A &ind is especiall+ related to the senses.
intellect and the ross *od+. It reJects perception of o*7ect, action,
conversation, etc., and the internal perceptions of the senses at ever+
&oment. %his function is $dana (ta>e) and these reJections are oEered to the
or* of intellect in the function of -radana (ive)I similarl+, the decisions of
intellect are ta>en and iven to the senses. %he mind must inevita*l+ *e
related to senses and intellect in order to >eep the senses enaed in
carr+in out the 7udements of intellect. 4ithout promptin *+ the intellect,
mind and the other senses could ot perform an+ function. 4hen the mind
oEers an+ peiception or action to intellect for decision the appearance is as if
a Gsh 1ere movin in a 1ell. %hus, mind is ever viilant in carr+in out the
orders of the intellect and >eepin the senses enaed in >no1lede and
action. It is the help"mate of intellect till Gnal li*eration. It is intimatel+
connected 1ith intellect and the areate of senses, and this relationship
continues ever+ moment, even as the relationship of *od+ and life (-rana).
The *ature of (ind as inDuenced "y the three una8s A Ever+ o*7ect of
the 1orld is made up of the three 3una"s in var+in proportions, and,
therefore, inJuenced *+ one or other of the 3una"s dependin upon their
predominance. $ccordin to this universal la1, mind too is inJuenced *+ the
3una"s. %hese are the three main states#
./ Sattwik (ind " In this state, mind appears li>e a clear lustrous moon 1ith
tranDuil liht, peaceful, stead+ as if inactive, *ut actuall+ ever chanin,
dissociated from senses and o*7ects, and peaceful in the state of -rat+ahara
(1ithdra1al of senses).
0/ Ra1asik mindA %he mind inJuenced *+ 5a7as shines li>e the 'enus star,
tined 1ith *lue colour, endo1ed 1ith an exDuisite lo1 *ut ver+ Gc>leI
endo1ed 1ith reat speed of action it >eeps in tellect and senses unstead+
and covers distant places 1ith its luminous ra+s. It causes the senses to move
to distant places, Duic> and po1erful as lihtnin to receive >no1lede of
divine o*7ects throuh, contact 1ith its o1n divine po1er. lt is endo1ed 1ith
daHHlin liht. $t the time of receivin >no1lede it is ver+ viilant and has
special *rilliance.
2/ Tamasik (indA %his is of a slat+ colour, smo>+ and dull li>e mist, endo1ed
1ith the defect of St+ana (Aprocrastination of actionA). It postpones endlessl+
and renders *od+ and senses, inert and inactive. It spreads dar>ness around
and ma>es *od+ and senses laH+I it ma>es, the senses inactive in
performance of the functions of >no1lede and action and *ecomes inactive
itself.
The 3ualities and +uties of (indA Chanchalat1am &anodharmo
'ahnidharmo 2athosnata" (7ust as heat is the nature of Gre, so Gc>leness is the
nature of the mind). %his statement emphasises that mind is endo1ed 1ith
Gc>leness, Duic>ness, and speed. ,ecause of this the mind is a*le to *rin
a*out deress of >no1lede and experience of an+ o*7ect, *ut 1hen the
rapidit+ of mind *ecomes disorderl+ it assumes a tur*ulent state and
conseDuentl+ cannot help in the proper attainment of >no1lede and
*ecomes an o*struction. &an+ aspirants have experienced this durin their
dail+ practice of meditation and 1orship and *ecome distressed at this inner
aCiction of mental aitation.
%he mind has t1o main functions or 'rittis", $dana (ta>in) and -radana
(ivin), and these ma+ *e classiGed as Sam>alpa (thouht) or 'i>alpa
(imaination). (ust li>e a messener the mind performs the function of $dana
or ta>in, conve+in the sensation of o*7ects, >no1lede and action,
*ecomin identiGed 1ith them. For the purpose of receivin 7udement and
correct decisions the mind 1ith its reJection of o*7ects and >no1lede
spreads their sensations in the intellect and *ecause of its 'ritti of
identiGcation, it colours the intellect, thus performin the function of -radana
or ivin. Similarl+," the mind ta>es the instructions and decisions of the
intellect and conve+s them to the senses and also spreads them so that
diEerent parts of the *od+ ma+ o*e+ them. %he mind is not concerned 1ith
arument, comment or anal+sis. lt is important to remem*er that the action
predominatin $ham>ara (eo principle) performs the unmanifest su*tle
functions of the Chitta (mind"stuE) a*idin in $nandama+a 8osha (,LISS
Sheath).
Since mind has evolved from $ham>ara, it is also action"predominatin and
performs all the actions of 'i7nanama+a and &anoma+a 8osha"s (Intellect and
&ind Sheaths). $ll the activities of ,rahmarandhra, the reat hole at the
cro1n of the head, are relativel+ rosser and 1ider than those of $nandama+a
8osha, therefore mind does not interfere 1ith the activities of the Chitta, nor
does $ham>ara ta>e an+ part in the functions of the ,rahmarandhra. %hus,
$ham>ara and mind are *oth action"predominatin. Let us no1 loo> at this in
detail.
6ue to its natural activit+ the mind >eeps itself enaed in movement and
there*+ >eeps senses, intellect, -rana"s and the ross *od+ active. In other
1ords, it enaes the senses in performance of *rinin >no1lede, it
enaes the orans of action in activit+, the intellect in ascertainin, decidin
and ivin directions, the -rana"s in spreadin >no1lede, life and action, and
it enaes the ross *od+ in receivin the ross en7o+ments for the soul. %he
mind is itself ever enaed in *rinin >no1lede, and action as perceivied
*+ the senses. ,ein associated 1ith intellect it reJects actions for the
ascertainment of o*7ects, the activities of the sheaths and perceptions, and
oEers these to ,uddhi, the intellect, li>e a servant to his mistress, then
receives proper instructions. &ind renders the senses transparent *+ lendin
to them its o1n luminosit+ so that the senses there*+ develop the po1er of
seein, hearin, smellin from a distance o*7ects that are hidden and
un>no1n. &ind ena*les the senses to en7o+ ross o*7ects and also su*tle
divine en7o+ments. In 1a>in and dreamin states the mind covers all the
sheaths *+ its ra+s and >eeps intellect informed of their functions. (ust as a
drop of oil spreads 1idel+ in 1ater, so mind, havin received the reJection of
o*7ective >no1lede, spreads it in the intellect, and *+ thus colourin it
receives the decisions of intellect. ,ein ever associated 1ith the intellect it
causes to enaes itself in enDuir+, reJection and meditation. $t the time of
internal or external concentration and meditation it *ecomes peaceful and
concentrated, *rinin >no1lede of the o*7ects meditated upon. &ind
extends its ra+s to perceive o*7ects to carr+ out the decisions of intellect, *ut
at time of -rat+ahara (1ithdra1al of senses) the mind 1ithdra1s its ra+s and
*ecomes minute in siHe. %hus, expansion and contraction are the natures of
the mind. %he mind attracts the feelins and Sams>ara"s (impressions) that
arise from the heart and deposits them in the or* of intellect, in 'i7nanama+a
8osha. It prompts the senses for en7o+ments and ena*les them to respond *+
lendin them its o1n invinci*le po1ers. ,ein aEected *+ the three 3una"s
the mind assumes either *alanced or un*alanced modes or *ecomes smaller
or larer in siHe. $ll this is the nature, function and characteristic of the mind.
$monst the four lim*s of $ntah>arana, mind is the most active of all and has
the Dualit+ of doin thins instaneousl+I *ecause of this Dualit+ it has
uno*structed motion. So the speed, of the mind has also to *e descri*ed" this
is necessar+ as 1ell as pertinent to the su*7ect.
The Speed of (indA $rmonst all the movin o*7ects of the 1orld, mind has
the reatest speed. Its movements can *e compared 1ith that of time.
-atan7ali sa+s # 8shana %at 8rama+oh Sam+amat 'ive>a7am (nanam(9 " B<) ,+
Sam+ama on a moment (a point of time 1ith its successive and incessant Jo1
from past to present and then to future one attains discriminative >no1lede.
%his Sutra indicates that 1hen there is no possi*ilit+ of diEerentiatin
*et1een t1o similar o*7ects even 1ith intellect *orn of +oa practice, one can
succeed *+ Sam+ama (Grm meditation and concentration) on the
uninterrupted seDuence of 8shana"s (moments). 8shana ma+ *e explained in
the follo1in 1a+# %he smallest indivisi*le unit of time is >no1n as 8shana,
compara*le 1ith the smallest su*atomic particle of matter. $ principle that
can perceive the seDuence of 8shana"s must *e at least as Duic> in
movement as time itself, other1ise it 1ould not *e possi*le to distinuish the
individual 8shana in a seDuence. %hat principle is the &ind. &orover, the
movements of mind are uno*structed. &ind has the a*ilit+ to reJect all
o*7ects, ever+1here, 1hether in the heaven a*ove or the 1orlds *elo1, from
the smallest particles to the reatest masses of matter. &ind can conise all
o*7ects, 1hether far or near, hidden or manifest. It is said in the 'edas "
6aramamam (+otisham (+otre>am$mon all lihts, the liht of mind reaches
the farthest.
The Principle of Perpetual (otionA 4e must no1 stress the important
principle that 5a7ouna, 1hich is a part of the $reate of the three 3una"s,
is present in all the o*7ects of creation ", therefore, no o*7ect of the 1orld can
*e perfectl+ static. !o1, then, could the four lim*s of $ntah>arana, the
internal oran in contact 1ith the senses, *e considered immova*leK %he+ are
all eEulent astral matters and appear to *e conscious due to contact 1ith
the indestructi*le and conscious (ivatman (individual soul) and are ever
enaed in activit+. ,ecause of the uno*structed and continuous contact of
the conscious (ivatman and the Chitta, there sprins up >no1lede and action
(su*tle -rana). %his Su>shma -rana (su*tle air) is active durin the 1hole life
of an individual and >eeps the Gve 8osha"s (sheaths) also enaed in their
proper functions. In the a*sence of its activit+ human life could not exist even
for a moment. Even the immuta*le atman appears to *e muta*le or mova*le
due to its contact 1ith Chitta. ,ecause of the eternal pervasiveness of
-aramatman (3od) in inert -ra>riti (matter), this -ra>riti is ever enaed in
activit+ and it appears as if 3od !imself is causin thins to *e done. Even
o*7ects li>e the sun, moon, stars, earth, mountains, etc., that at Grst appear
unchanea*le, are all underoin $vastha -arinama (transformation of
condition) ever+ moment, and all such su*tle functions and transformations
are seen *+ the meditative e+e of 6ivine 'ision.
%he areate of the three 3una"s receives ener+ from 5itta 6ivine La1, the
all"pervadin ,rahmi> consciousness. %his inJo1 of ener+ continues until the
1orld dissolution (-rala+a or delue), and *ecause of this infusion of ener+
ever+ o*7ect of the 1orld is mova*le in nature 1hile ,rahman alone is
immova*le, eternal, unchanin and immuta*le.
The Second Principle8 seeing things afarA ,ecause Satt1auna is present
in all o*7ects, one can see *+ 6ivine 'ision ever+ thin of the universe
includin the su*tlest ether.
%hus, 1e have examined &anas %att1a, the &ind element, one lim* of
$ntah>arana, the internal oran. Summarisin# &anas is full of divine ener+
and is action"predominatinI it has the functions of $dana and -radana
(ta>in and ivin)I it is a small luminous mass of unemanated liht, is devoid
of the facutl+ of reasonin, and a*ides in ,rahmarandhra toether 1ith the
intellect 1hich it assists.
The Second Constituent of Antahkarana8 )uddhi Tattwa
)uddhi TattwaA 4e shall no1 discuss ,uddhi (intellect), the second lim* and
>no1lede predominatin portion of $ntah>arana.
The Characteristics of Intellect A %he description is iven # ,odhanat
,uddhih" (Understandin facult+ is intellect). Intellect is that principle 1hich,
after receivin all forms of (nana and 'i7nana (>no1lede and science),
performs the functions of ascertainin and determinin. %he follo1in terms
are also used to descri*le IntellectI 6hih, -ra7na, &atih, &anisha, 6hishna,
Shemusi, -re>sha, Upala*dhih, (naptih, &edha, Smritih, (nana"pratipatI the
enerall+ accepted term is ,uddhi. Other +oic names indicate particular
Dualities of ,uddhi# 5itam*hara (Glled 1ith truth), -ra7na alo>a (liht of
consciousness), -rati*ha (intution). Essentiall+ intellect anal+ses all o*7ects of
creation and their Dualities, forms, tastes, etc. and diEerentiates.
The %rigin of )uddhi A $t the time of creation *+ the the special 1ill of
,rahmah, the Grst modiGcation from Sam+a -ra>riti is a %att1a named &ahat
Satt1a. From the hihest form of &ahat Satt1a arises Samasti Chitta Satt1a"
cosmic mind"stuE predominatin in Satt1aI from the 5a7asi> portion of this
arises Samasti ,huddhi %att1a" cosmic intellect. $n active part of this cosmic
intellect >no1n as '+asti ,uddhi" individual intellect, is present 1ith ever+
(iva. %hus, clearl+ the material cause of ,uddhi is &ahat 5a7a (cosmic mind"
-redomin in 5a7as).
The *ature of )uddhi A Some1hat li>e &anas, the intellect is also an oval
mass of transparent, clear, unemanated liht, luminous as the or* of the sun,
free from heat or sensation of touch, su*7ect to expansion and contraction,
accordin to the siHe of the *od+, and inJuenced *+ the three 3u+a"s.
Intellect is of t1o forms# Grstl+ 5itam*hara, a special state 1hich is ver+ clear,
eEulent and oleaineus, 1ith the a*ilit+ to discriminate *et1een -ra>riti
(matter) and -urusa (3od)I secondl+, a state of ordinar+ intellect (in 1hich the
impurit+ of %amas is mixed 1ith the Gc>leness of 5a7as) aEects its decisions
1hich are conseDuentl+ inJuenced *+ illusion.
The Seat of Intellect A $s sho1n in the Illustration No. .<, the seat of
intellect is ,rahmarandhra, the cro1n of the head.
The Relationship of IntellctA ,uddhi is not directl+ in relationship 1ith all
the sheaths. Its permanent connection is 1ith the causal *od+, situated in the
heart, throuh the medium of mind. Situated in the cave of the heart, in the
$nandama7a 8osha (,LISS Sheath) is (ivatman 1ith its servants Chitta,
$ham>ara and Su>shma -rana" mind"stuE, eo and su*tle -rana, Chitta is the
respositor+ of Sams>ara"s (impressions) from 1here arise the fructif+in ones
at ever+ moment and these are attracted *+ the ra+s of the mind 1hich reach
the heart and conve+ the Sams>aras into the or* of intellect. 4ith the help of
its associate mind, the intellect converts these Sams>ara"s into ross ones for
the en7o+ment" of the senses throuh the mind. %he mind ta>es 1or>
continuousl+ from the senses. %he mind also accepts impressions from the
senses, conve+s them to the intellect 1hich anal+ses this >no1lede and
perceptions and converts them into su*tle impressions 1hich the mind then
delivers into Chitta. %he Indri+a"s (senses are related activel+ to the
-ranama+a and $nnama+a 8osha"s throuh the mind, and throuh that mind
the intellect conve+s all the ross en7o+ments to the soul. %he nerves that
pervade the *od+ are also related throuh the ra+s of the mind. $ll the
fructif+in Sams>ara"s, the senses and the mind itself are under the control of
intellect. In the state of sleep, ,uddhi relaxes its functions and rests in peace.
4hen ,uddhi is turned to1ards en7o+ments it causes the *ondae of the soul,
*ut 1hen ,uddhi is endo1ed 1ith dispassion the soul turns to1ards li*eration.
Transformation of Intellect in its *ature6 Colour and Form under the
inDuence of the three unasA (a) %he characteristics of Satt1i> ,uddhi are#
6harma (rihteousness), 1isdom, dispassion, prosperit+, merc+, a*sence of
cruelt+, non"violence, truthfulness, non"stealin ,rahmachar+a (continence),
non"covetousness, purit+, contentment, austerit+, stud+ of scriptures,
surrender to 3od, theism, inclination to1ards virtuous conduct, interest in
arrivin at the truth *+ anal+tical reasonin, 7ustice, endurance, serenit+, self"
control, humilit+, patience, faith aEection, devotion, happiness, cheerfulness,
deliht, *LISS, selftessness, freedom from attachment, parental aEection
('atsal+a ,hava) retentive memor+, reJection, contemplation, meditation,
discriminative po1er, peace, one"pointedness of mind, Gxit+ in pure feelins
to *rin forth o*7ective and anal+tic superconsciousness (Sampra7nata and
$sampra7nata Samadhi"s), Grm *elief in 3od etc. %o sustain such Satt1i>
Dualities is the function of ,uddhi %att1a. In this Satt1i> state the liht of
",uddhi is peaceful, 1ithout 1aves, pleasin and eEulent li>e the risin sun
at da1n, 1ith olden luminosit+ and full of discriminative po1er. %here are
var+in derees of purit+. $monst the shinin conditions of +oic Samadhi"s,
5itam*hara -ra7na (consciousness Glled 1ith truth" is the *rihtest. %he
condition is *e+ond description, *ut its appearance is characterised *+ clear
shinin 1hiteness, as *riht as a mercur+ liht.
(*) Under the inJuence of 5a7as, defects tend to arise in the a*ove mentioned
Satt1i> Dualities. Fic>leness and unsteadiness predominate ,uddhi and lead it
to1ards opposite directions resultin in anxiet+, 1orr+, pride, conceit,
impatience, cruelt+ cravin for sense"en7o+ments, love of luxur+, sensualit+,
ure to satisf+ vital desires, lust, aner, reed, infatuation, rief, fear,
7ealous+, attachment or passion, hatred, competition, un*ashfulness, cavillin
at others, love of fame, huntin, avene, restlessness, h+pocric+, ure for
po1er and control, and inclination to1ards vices. %hese po1erful emotions
and attitudes ma+ *e summarised as inclination of intellect to1ards $dharma
(unrihteousness), $7nana (inorance), $vaira+a (lac> of dispassion) and
$naish1ar+a (lac> of spiritual tendenc+). Self"assertion, self"7ustiGcation and
po1erful neative emotional impulses arise a*undantl+ in the 5a7asi>
intellect. %he decisions of intellect at this stae are often mixed 1ith 1ron
>no1lede, 1ild imaination and dou*t. %he $suri> 'ritti"s or demoniac
Dualities are prominente in this condition, the liht of intellect is seen as of
orane colour, a mixture of red and +ello1, sometimes ros+ red, ver+ Gc>le or
daHHlin.
(c) Under the inJuence of %amas, other defects arise resultin in such
characteristics of %amasi> ,uddhi as# inorance, violence, cruelt+, de7ection,
atheism, inertia, indiscrimination, laHiness, sloth, carelessness, fear,
lamentation, dullness, deceit, fraud, false pride, theft, foll+, de*aucher+, *ad
conduct, meat eatin, eatin and drin>in other impure foods, cheatin,
foretfulness, pride, infatuation, deliht in sinful deeds and so on. Some of
these impure inclinations that arise 1hen %amas predominates, at Grst siht
resem*le 5a7asi> defects, *ut in fact diEer in their characteristic attitude,
5a7as *ein coloured *+ passionate action and %amas *+ dar> heav+ inertia. In
the %amasi> condition the liht of intellect is smo>+ +ello1 and opaDueI
*ecause of its impurit+ it is una*le to reveal an+ o*7ect clearl+.
The Functions of )uddhiA %he characteristics of the three t+pes of intellect
discussed a*ove represent diEerent modes of the intellect 1hich aEect its
functions. %he (nanendri+a"s *rin sound, touch, taste, siht and smell of
sense o*7ects, and the actions performed *+ the 8armendri+a"s, to the
intellect, throuh the mind. %he intellect 1eihs these functions in the
*alance of reason it strains them throuh discriminative facult+, and thus
ives deGnite decisions. lt discriminates *et1een 6harma and $dharma
(rihteousness und unrihteousness), virtue and vice, truth and untruth, ood
and evil, >no1lede and inoranceI it ta>es decisions in the form of dut+ for
proper 1orldl+ conduct and for the spiritual elevation of the soul, discardin
that 1hich is undesira*le. In fact, this intellect, ,uddhi %att1a, shines li>e a
po1erful liht to uide man on the path of actionI it counsels li>e a 1ise
statesmanI it acts li>e the s>ilful driver of a chariot, >eepin the *od+ on the
riht pathI it acts li>e a devoted friend 1ho is al1a+s ivin aEectionate help.
4ithout properl+ developed intellect -urusa ((iva) is *lind in the Geld of action.
So, all the actions of the 1a>in state are performed throuh the help of
,uddhi %att1a. $nd althouh ,uddhi ma+ *ecome entanled *+ such
impurities as fear and aner or trapped in 1hirlpools of thouhts, imaination
and vain aruments, +et *+ its o1n natural luminosit+ and discriminative
facult+ it ma+ disentanle itself from all such confusions. It is the purprise of
intellect, to reveal the >no1lede of o*7ects in Sampra7nana Samadhi"s *+
sustainin special states of one"pointedness *rouht a*out throuh
concentration and meditation, and havin assumed the form of 5itam*hara
(Glled 1ith truth) to sho1 the distinction *et1een -ra>riti and -urusa throuh
the revelations of cause and eEect. 5itam*hara is also descri*ed as
Sthitapra7na (stead+ 1isdom). It is this that solves even the most *aCin
pro*lems, eradicates the aCictions of $vid+a (inorance) and $smita (ross
eoism), and releases the aspirant from the *onds of the c+cle of *irths and
deaths *+ *rinin him to the door of &os>ha (li*eration). On the other hand,
the intellect that is overpo1ered *+ &ala and 'i>shepa (impurities and
aitations) due to 5a7as and %amas *ecomes the cause of all the aCictions of
the (iva and 1hirls it endlessl+ in the painful 1heel of Samsara (c+cle of *irth,
death and re*irth).
@ritti8s 4(ental Functions of Intellect5A (ust as the mind has onl+ t1o
main 'ritti"s AivinA and Ata>inA, even so all the functions of the intellect are
also technicall+ >no1n as 'ritti"s. In a eneral sense the 1ord ma+ *e
understood as Athouht"1aveA or AtransformationA. Intellect has numerous
'ritti"s 1hich 1e shall consider in detail later.
%hus, 1e have descri*ed the second, >no1lede"predominatin part of
$ntah>arana Chatusta+a called ,uddhi, or intellect. 4e shall no1 consider the
third ana or lim* of $ntah>arana Chatusta+a" the actionpredominatin eo"
principle $ham>ara, 1ich is related to $nandama+a 8osha, the ,LISS Sheath.
The Third Constituent of Antahkarana8 The Ahamkara
Characteristics of AhamkaraA %his is the principle that creates
exclusiveness or individualit+" eoism or AminenessA in ever+ perception
action, o*7ect or feelin. It dra1s the su*tle Sams>ara"s (impressions) of
ever+ decision or command from the or* of intellect in 'i7nanama+a 8osha,
the Intellect Sheath, and deposits them in the Chitta (su*conscious mind"
stuE). lt also sends ever+ Sams>ara that rises from Chitta to1ards intellect. It
ena*les $tman to experience AI amA ($hamasmi) and A%his isA ($+amasti).
!avin received ever+ >ind of >no1lede, action, decision, direction,
command and experience from the intellect it puts a stamp of AminenessA
upon their impression, deposits them in the Chitta and exhi*its them to
-urusa, the soulI it conve+s all, the information of ,uddhi, the intellect, to the
Chitta. $ham>ara is su*7ect to expansion and contraction accordin to the
siHe of the *od+. Eo pride, hauhtiness, conceit, self"arroation, reed,
h+pocris+ are all s+non+ms of $ham>ara.
%rigin of $go PrincipleA Samasti $ham>ara, the cosmic eo principle, arises
from the %amas predominatin portion of &ahattatt1a, the reat Cosmic
principle. $ portion of Samasti $ham>ara is activel+ present in the *od+ of
ever+ *einI therefore the material cause of $ham>ara is Samasti $ham>ara.
The *ature of AhamkaraA $ham>ara has the colour of a liht *lue 7e1el,
lustrous as the moonI it is li>e an or* or 1heel of liht 1ithout ra+s. %his circle
surrounds the luminous Chitta 1hich has 1ithin it the -urusa or soul. ,ecause
$ham>ara consists of the three 3una"s it is aEected *+ them and thus its
colour and nature are varia*le, chanin from time to time.
The A"ode of Ahamkara A $nandama+a 8osha or 8arana Sharira (,LISS
Sheath of Causal ,od+), situated in the heart, is the a*ode of $ham>ara. lt
envelops the Chitta in the same 1a+ as a shell envelops an almond or a cover
over a pillo1. It is reall+ *eautiful and enchantin 1hen seen *+ the 6ivine
e+e, li>e the nec> of a peacoc>, envelopin the Chitta 1ith a cover of divine
colour. $ham>ara envelops the Chitta containin the pure and luminous
-urusa 1hich it has *ound *+ the fetters of AminenessA. %here is an all"round
coverin of su*tle -rana li>e a luminous veil, envelopin the or* of $ham>ara.
Ever+ moment this su*tle -rana also infuses life force 1hich spreads over the
sheaths. -icture No. .< sho1s ho1 that 1hich a*ides in the heart as a circle in
*et1een Chitta and su*tle -rana is the or* of eo"principle" $ham>ara
&andala. this A$hamA or AI"nessA in the form of $smita (eoism) exists 1ith the
Chitta as a representative of %ama (dar>ness) and $vid+a (inorance).
The Relationship of Ahamkara A $ham>ara is directl+ related to Chitta and
Su>shma -rana (su*tle -rana), and indirectl+ to (ivatma (individual soul) and
all the Indri+a"s or instruments of senses. It function is to stir up the
Sams>ara"s em*edded in the Chitta and thus ma>e them active, to send the
Afructif+in Sams>ara"s to the or* of intellect, and to receive the ne1
Sams>ara"s from the intellect and deposit them in the Chitta, thus >eepin up
relation of intellect and Chitta, $ham>ara is also related to Samasti Chitta
(cosmic mind"stuE) since the individual eo receives the stream of Sams>ara"
s (impressions) Jo1in constantl+ from Samasti Chitta throuh Samasti
$ham"mandala sphere of cosmic eo"principle), and scatters them this 1a+
and that. In the performance of this function the eo is as active as the mind.
Colours and Forms Arising of the three una8s in AhamkaraA (a) %he
Function of Satt1i> $ham>ara (pure eo)# 4hen Satt1a predominates,
$ham>ara assumes the colour of a pure *lue sapphire, tranparent and
*eautiful. lt is responsi*le for the a1areness of $hamasmi (AI amA) or mere
$smi (A$mA) for the (iva and it sho1s the essential nature of the soul. lt is,
therefore, supremel+ helpful in attainin selfrealisation. 4hen $ham>ara
*ecomes tranDuil it *rins a*out cessation of the function of Chitta and
Su>shma -rana and there*+ *ecomes a means to esta*lishment of the Self in
its essential nature. ,e+ond this it leads to understandin of the causal
-ra>riti and to realisation of ,rahman, throuh the form of $sti (a1areness of
existence alone).
(*) %he Functions of 5a7asi> $ham>ara# 5a7as is passionate in nature and
*rins special luminosit+ to the Satt1i> lo1, appearin li>e the shinin nec>
of a peacoc>. $ham>ara *ecomes restless and Gc>le 1hen overpo1ered *+
5a7as. 5a7asi> $ham>ara >eeps Chitta and Su>shma -rana intensel+ active
and *+ enerisin them assists their functions and infuses life into the
sheathsI it intensiGes the idea of AminenessA *+ ivin a stamp of eoit+ on
ever+ >ind of >no1lede o*7ect and action. It >eeps the Gve sheaths active
and excites intellect. !avin >indled eoism it a1a>ens the impressions of
lust, aner, reed infatuation, attachment and hatred so that the+ s1ell up. lt
assists Chitta in all its functions, intensif+in the feelin this is mine and
creatin friction and conJict so that the excited Chitta and Su>shma -rana do
not resume a tranDuil state. Sometimes, it assumes a pleasin form,
appearin li>e a rain*o1 1hen seen *+ the inner vision.
(c) %he functions of %amasi> $ham>ara# In the %amasi> state the colour of
$ham>ara *ecomes s>+"*lue and a little dust+ or smo>+. %amasi> $ham>ara
renders Chitta dull, conceited, enaed in self"praise, directin it to1ards
unrihteousness and sin, leadin to evil actions and ha*its. It intensives the
painful Sams>ara"s excitin despica*le and 1ic>ed feelins, spreadin %amas
as dar>ness and $vid+a (inorance) on Chitta. It th1arts intellect and vision
*+ the 6ivine e+e it ro*s understandin and nulliGes the detached 1itness"
attitude of the -urusa, thus intensif+in attachment to the *od+ and senses.
eneral Functions of Ahamkara A Li>e the &ind, $ham>ara is also an
action"predominatin principle 1ith relation to Chitta. In the same 1a+ that
mind does not have a1areness 1hile performin the functions of AivinA and
Ata>inA, so $ham>ara does not have >no1lede of the Sams>ara"s
(impressions) 1ith 1hich it performs these functions. It is una1are of the
nature of these Sams>ara"s, the fruit of 8arma"s arisin from them and also
the 1a+ in 1hich these Sams>ara"s 1ould *ear fruit in the future. (ust as
&anas (mind) assists ,uddhi (intellect), so does $ham>ara assist Chitta
(su*conscious mind"stuE), in all its functions. In addition, 1hen $ham>ara is
inJuenced *+ 5a7o"3una, the eo *ecomes po1erfull and com*ative
immediatel+ enain the (ivatman in $dharma $7nana, $naish1ar+a and
,hoa"'ilasa (unrihteousness, inorance, loss of lor+, sense"en7o+ments).
4hen 5a7as predominatin $ham>ara veils the or* of Chitta *+ the shado1 of
$smita (eoism), (ivatman *ecomes *ound in fetters, conceivin that this
*od+, famil+, castle, villae, hearth and home, countr+, 1ealth, propert+, or
other o*7ects are AmineA. %he main function of $ham>ara is to >indle such
possessive ideas and to intensif+ eoism. ,ein inJuenced *+ the three 3una"
s, it is ever chanin, ever modif+in. For instance, formulations such as A&+
heart,is pleasedA, A&+ intellect is clear and illuminedA, AI am happ+A, AI have
understood %hisA are due to predominance of Satt1a. &+ Chitta Ais depressedA,
A&+ mind is distractedA. A%hat man is m+ friend, or foeAthese perceptions are
depressive instances of Amine"nessA sho1n *+ 5a7asi> $ham>ara. %his matter
does not *ecome clear to m+ intellect, AI cannot thin> an+thinA, A&+ intellect
does not aree to this, A&+ mind does not 1ant to do an+thinA" such
perceptions are due to %amas"predominatin $ham>ara, in 1hich there is
1eariness com*ined 1ith the feelin of Amine"nessA.
$lthouh the entire $ntah>arana, the inner oran, represents a phase of
inorance, $ham>ara has a special s>ill in creatin and intensif+in
attachment. It is the >not of $vid+a (inorance) in the form of $hamta and
&amata (AI"ness and &ine"nessA) 1hich *inds (ivatman, the individual soul, to
the 1heel of *irths and deaths. $*hinivesha 8lesha (aCiction in the form of
clinin to life) is a characteristic form of &amata or A&inenessA. Eo never
li>es to remain Duiet, *ut stirs up the Sams>ara"s in Chitta, excitin them *+
the force of memor+ and thro1in them to the or* of Intellect. %hus $ham>ara
>eeps mind and intellect ever enaed in action, excitin the 'ritti"s
(functions) or 5aa61esha (attachment and hatred), thro1in them to the
dar>est depths of aCictions.
%here is, ho1ever, a uniDue and valua*le function of $ham>ara. 4hen
(ivatman has realised its essential nature throuh the Chitta, this
understandin is DualiGed *+ $ham>ara in the formulation A$hamasmiAAI amA.
%his is a 6ivine realisation and thus it is possi*le to have the vision of the
reJection of $tman, the Self throuh $ham, the eo that normall+ veils this
realisationN 4ithout this eo, (ivatman could not attain realisation of the Self,
since the eo sho1s the relationship of Chitta and (ivatma in the form of
reJection and o*7ect reJected (,im*a*im*i ,hava). 4ith transcendence over
attachment, hatred, lust, aner, reed, infatuation, fear, rief, delusion, 1ron
>no1lede, and imaination 1hich are the proen+ of inorance, the eo
itself disappears *ecause it is their leader.
+etailed $<planation of Ahamkara A 4e have alread+ iven a eneral
description of $ham>ara, its oriin and functions, *ut it is necessar+ to clarif+
some further points. $ham>ara is a lim* of $ntah>arana and arises from
%amas"predominatin &ahat and in contact 1ith Chitta continues as a s+m*ol
of inorance. ,ut *ecause Chitta and $ham>ara are ver+ near to (ivatman
the+ are the su*tle principles of $ntah>arana and constitute the su*tlest of all
sheaths" $nandama+a 8osha, the ,LISS Sheath. Further explanations are
necessar+ and the+ are#
Chitta is a >no1lede"predominatin principle 1hereas $ham>ara is action"
predominatin and so the relation of >no1lede and action continues. ,ut it is
a specialit+ of $ham>ara that it reJects the modes of Chitta to (ivatmanI acts
as mediator *et1een Chitta and (ivatman and helps them. ,ut *ecause of its
ver+ nature $ham>ara veils or limits not onl+ the liht of the luminous Chitta
*ut all other illuminations 1hether of atman, Chitta or the entire $ntah>arana.
!avin created the feelin of Aself"hoodA in selJess and inert Chitta, it directs
the -urusa (soul) to1ards *od+ and Samsara (c+cles of *irths and deaths) in
the form of en7o+ment. It is *ecause Chitta is associated 1ith eoism that the
contact ives (ivatman experience of happiness and miser+. Other1ise, $tman
1ould onl+ *e >no1n as the eEulent liht of >no1lede and consciousness
and $ntah>arana as the means for *rinin release and *LISS for the Self. %he
seed of inorance in the form of eo has attached itself to Chitta and
$ntah>arana from the *einnin of time and its ro1th leads to $*hinivesha
8lesha, aCiction of clinin to life and conseDuentl+ to utmost fear of death.
Samasti $ham>ara has evolved from the &ahat"tamas and *ecause of the
%amas in individual $ham>ara, (ivatman develops the idea of AIA to1ards the
Chitta and the seed of inorance continues in the $ntah>arana in this
formulation of AIA. ,ecause of this >not of inorance -urusa is *ound to the
selJess Chitta. !uman inclinations are due to Amine"nessA and their rane of
activit+ *ound *+ the limits of 5aa and 61esha (attachment and hatred).
First, the feelin of A&ine"nessA rises from $ham>ara, then from this feelin
arise 5aa and 61esha and so one *ecomes inclined to Samsara. ,ecause of
this A&ine"nessA human intellect prepares various plans to acDuire and secure
happiness *+ ever+ possi*le means. 4hen some of these plans fail the Gre of
aner *laHes forth and the nervous s+stem, *ecomes heated *+ this Gre. In
conseDuence, the discriminative po1er of the intellect *ecomes faint or even
vanishesI then there is no 'ive>a (discirimination) in the %amas"overpo1ered
,uddhi. In this condition a man ma+ commit mista>es or perform evil actions
of 1hich he 1ill *e ashamed later 1hen Satt1a arises. $ll the functions in this
state are *orn of 61esha or hatred. It is said# 'ive>a",hrastanam ,havati
'inipatah Shatamu>hah" (F&en devoid of the discriminatin facult+ fall in a
hundred 1a+s.F) %herefore, 1ise men caution # Sahasa 'idadhi+a na 8ri+am
$vive>ah -arama-adam -adam (FNothin should *e done in haste, *ecause
lac> of discrimination is the seat of inGnite miser+.F) $ccordin to Chara>a,
deradation of intellect is the cause of all evil actions# 6hi"6hriti"Smriti"
'i*hrastah 8arma 'ai 8urute $shu*ham, -ra7naparadham %am 'id+at
Sarvadosapra>opanam (Chara>a, Sharira ."./.). (FOne 1ho has a 1ea>
memor+, intellect and retentive capacit+ of the mind performs evil actionsF).
%his should *e considered the fault of ,uddhi 1hich is the cause of all defects
or vices, *ut Satt1a 3una and 'ive>a are the Duenhers of the Gres of hatred
and aner, althouh even 1hen extinuished evil impressions ma+ *e left on
the Chitta.
In the scriptures, the or* of Chitta associated 1ith eo is called $nandama+a
8osha, ,LISS Sheath. $ham>ara and Chitta al1a+s 1or> toether. ,ut
$ham>ara has supremac+ over all the functions of the Chitta hence $vid+a
(inorance) holds 1a+ over the Chitta Satt1a. %his $vid+a is sometimes in
expanded form, sometimes in, latent or overpo1ered forms. $ll the forms of
$vid+a, such as $smita (eoim), 5aa"61esha (attachment and hatred), and
$*hinivesha (clinin to life) are painful. %he characteristic of $vid+a is to ta>e
unreal for the real, to ta>e the ross *od+ for the $tman, or develop
identiGcation 1ith the *od+ and senses. %o identif+ the $ntah>arana 1ith
$tman is $smita (eoism). %o *e ever enaed in >ee
in oneself happ+ is 5aa (attachment). 3reed and excessive cravin are also
aspects of 5aa. %he inclination to destro+ all that seems to stand in the 1a+
of personal happiness is call 61esha (aversion), and the desire to live happil+
for ever is $*hinivesha. %hese four 8lesha"s (aCictions) are the oEsprin of
$vid+a, existin in the Chitta in one of the follo1in fours forms # -rasupta
(dormant), %anu (thinned out), 'ichchhinna (overpo1ered), Udara (expanded).
%he essential characteristic of $vid+a is in ta>in the ephemeral, impure,
painful and individualistic as eternal, pure, pleasant and inGnite. $ll our
trou*les arise from such perverted vision from superimposin eoism on
Chitta and so *indin it 1ith AminenessA. Such trou*les continue to ive pain,
li>e dust particles fallin in the e+es or thorns enterin the soles of the feet,
7ust as the 1ords intellect, understandin, 1isdom conve+ the idea of ,uddhi,
so the 1ords inorance, eoism, attachment conve+ the idea of $vid+a.
$vid+a is that 1hich veils the liht of >no1lede and *inds the activit+ of
5a7as so that,instead of true perception one experiences the a*sence of it,
i.e., the %amas or dar>ness conve+ed *+ the terms $7nana, $vid+a, $ham>ara.
%he meanin of the presence of $ham is as follo1s# If $ham>ara overpo1ers
Satt1a in Chitta, %amas has to pla+ and creates inorance, attachment,
hatred, impurit+ and painI it veils the liht *orn of discrimination and true
>no1lede. One of the 2oa Sutra"s declares#
F%hen 1ith"the removal of all the impurities veilin Chitta, (nana (or liht of
Chitta) *ecomes inGnite, and little is left to *e >no1n.F
Compared 1ith this inGnit+ of >no1lede, that is ordinaril+ >no1n to human
*eins is rearded as insiniGcant *+ the 2oi. %amouna, the Dualit+ of
dar>ness, is sustained in its various forms such as &ala and $varana (impurit+
and veilin) *+ $ham",hava, the feelin of AIA. 4hen this feelin is removed,
the liht of Satt1a"Chitta *ecomes as if universal. %hus (ivatman, tied *+ the
rope of infatuation and attachment *orn of eoism, assumes the role of actor
and en7o+er until puriGed *+ the cessation of the ross $ham. It is clear that
Satt1a"Chitta is an aid to li*eration, *ut the eo 1hich stic>s to it is the cause
of *ondae. 4hen $hamta (eoism) in the form of Amine"nessA develops a
thinnedout condition its force *ecomes dormant, and $tman is esta*lished in
its o1n nature as lon as this dormant condition lasts. $ccordin to Sam>h+a
and 2oa schools of philosoph+ no o*7ect (or matter) of this 1orld is
comptetel+ destro+edI the o*7ect merel+ underoes a chane of form or
modiGcation in past, present and future. 6estruction of the eoism that
causes *ondae ta>es place *+ merin in it cause (Nashah 8aranala+ah
"thus $ham",hava is that %amas"predominatin veil that lies *et1een (iva and
,rahman separatin them. 4ithout this veil ,rahman and (iva, 1hich are of
the same nature, consciousness and 1isdom, 1ould have *een ever united.
Chitta is helpful in *rinin &o>sha (li*eration) in the form of union of (iva and
,rahman, 1hile $ham>ara is the o*stacle to thisI such is the experience of
the >no1ers of %ruth.
So $ham>ara, li>e the hands of a person, has the functions of AivinA and
Ata>inAI it is a su*tle part of $ntah>arana, and an insepara*le portion of
$nandama+a 8osha, the ,LISS SheathI it is supremel+ helpful to the Chitta. It
is an o*stacle to &o>sha, *ut it is also the means *+ 1hich divine realisation
ma+ come a*out.
%hus, 1e have descri*ed the third, action"predominatin part of $ntah>arana
Chatusta+a called $ham>ara, the eo"principle.
4e shall no1 consider the fourth ana or lim* of $ntah>arana Chatusta+a" the
>no1lede"predominatin Chitta, the support of $nandama+a 8osha, the
,LISS Sheath.
The Fourth Constituent of Antahkarana8 Chitta
Characteristics of ChittaA %he term AChittaA is derived from the root AChiti
San7naneA" Ameans of attainin 1isdomA. Chitta is closel+ associated 1ith
conscious (ivatman *+ the contact of 1hich Ait also *ecomes conscious and
thus *ecomin as if an imae reJects and ma>es conscious, and throuh
>no1lede and action oEers en7o+ments to (ivatman. It sustains (ivatman as
1ell as all the Sams>ara"s, 'asana"s and Smriti (memor+) in an unmanifest or
seed form. ,ecause of its contact 1ith $tman it has special luminosit+ and is
ver+ activeI it appears to *e ever conscious. It is ever eneratin life force in
the form of su*le -rana. It is the revealer of the nature of (ivatman. It is
descri*ed as &adh+ama -arinami *ecause it is su*7ect to contraction and
expanision.
The %rigin of ChittaA ,ecause of the eternal relatioship of ,rahman and
-ra>riti in the form of pervader and the pervaded, follo1in &ahaprala+a (the
reat dissolution) 1hen creation manifests *+ the 1ill of ,rahman the Grst,
evolution from un"manifest -ra>riti after &aha$>ash, time and direction is
&ahat %att1a, 1hich is of the nature of the three 3una"s. &ahat"Satt1a is the
cause of Samasti Chitta. %his Samasti Chitta creates all the individual Chitta"s
i.e., it is the material cause of their oriination. -ra>riti is the Gnal material
cause and ,rahman is the eLcient cause of Chitta. Shri '+asa, in commentin
upon the second Sutra of the Grst chapter of -atan7aliAs 5a7a +oa, sa+s
Chittam hi -ra>h+a"-ravritti"Sthiti"Shilat1at %riunam (2oa ."<) (FChitta is of
the nature of the three 3una"s, havin luminosit+, activit+ and inertia.F)
*ature of Chitta A It is as pure and placid as a cr+stal, as *eautiful as a
diamond, as 1hite as *utter or the feathers of a duc>, *ut transparent shinin
delihtfull+ li>e mercur+ or polished silver leaf. lt is daHHlin to the inner
6ivine e+eI it is ever"chanin, pure, clear, and enchantin, a small oval mass
of unemerent liht.
A"ode of ChittaA Inside the chest, *et1een the t1o luns, and 7ust *elo1
the left nipple is the heart, the repositor+ of *lood, 1ith the reular *eatin
sound of Alupp"duppA. In the middle of the heart is a small etheric cavit+ called
the cave of heart, the siHe of the thum* of a *a*+ or a 1hite rapeI it is not
part of the ph+sical oran. In this inner cave of the heart is the a*ode of
Chitta in the form of an oval mass of unemerent lihtI this Chitta is the
a*ode of (ivatmam. %he modern experts of surer+ have also seen a small
hole"li>e part close to the *lood repositor+ in the heart 1hich is a *it raised
and 1hich has a constant vi*ration on it. %he+ have named it $uriculo"
ventricular ,undle of !iss. %hese sureons have not +et *een a*le to >no1
the realit+ of Chitta and $tman *ut a da+ ma+ come 1hen Chitta and $tman.
Our 'isualisation of them at this place 1ill *e ampl+ supported *+ medical
science also. %he eEect of Chitta and the $tman is o*served at this point, Grst
of all and causes the 1or>in of the heart 1here*+ the activit+ is sent for1ard
to the entire ph+sical *od+ throuh the veins. 4e 1ill clarif+ diEerin vie1s of
the $char+a"s (teachers) on this Duestion in the chapter dealin 1ith
$nandama+a 8osha, the ,LISS Sheath.
Relationship of ChittaA Chitta is directl+ related to (ivatman and indirectl+
to $ham>ara (eo"principle), Su>shma -rana (su*tle -rana), ,uddhi (intellect),
&anas (mind) and all the Indri+a"s (senses). (ivatman is related to Chitta from
inGnit+ (re*irth after li*eration" &o>sha), from the ver+ commencement of
each creation in the form of ,im*a,im*i",hava (relationship of reJector and
reJection), relationship of o1ner and the o1ned and ,ho+a",ho>tri ,hava
(relationship of en7o+er and the en7o+ed). Chitta is also in contact 1ith
$ham>ara and (ivatman ta>es 1or> from $ham>ara at ever+ moment.
(ivatman and Chitta are E>adeshi (sta+ in a limited place). %he+ have the
relationship of supporter and the supported. Chitta supports 1hile $tman is
supported. !avin sustained the (ivatman in its 1om* the Chitta sits in the
cave of the heart. In the Illustration No. << in the $nandama+a 8osha (,LISS
Sheath) the location of (ivatman is sho1n 1ith $ham>ara 1hich is outside it,
and Su>shma -rana.
Characteristics of the three una8s in ChittaA (a) Satt1i> Chitta. Satt1a"
predominatin Chitta is transparent and as clear as cr+stal, *eautiful li>e a
diamond, daHHlin li>e the ra+s of the sun shinin upon sno1s or upon a
polished silver leafI it is as *riht as a mercur+ lihtI it is es 1hite and soft as
*utterI it is transparent, luminous 1ith the vision that is free from illusionI it is
peaceful, *esto1er of supreme *LISS and is capa*le of sho1in the vision of
$tman and -aramatiman. 4veless, tranDuil as a placid la>e, Satt1i> Chitta is
the sustainer of the pure feelins such as faith, the Sams>ara"s of 6harma
(virtue), $ish4ar+a (prosperit+), (nana (1isdom) and 'aira+a (dispassion). $s
lon as Satt1a predominates, the Chitta is Glled 1ith placidit+ of divine feelin
and is endo1ed 1ith soft luminosit+. In this state, Chitta assumes a minute
form *+ contractin, and there*+ self"realisation *ecomes easil+ possi*le.
(*) 5a7asi> Chitta. %hrouh the inJuence of 5a7ouna, Chitta *ecomes ver+
vast, surin 1ith *oisterous 1aves, full of Gc>le ripples, ver+ sensitiveI it
a1a>ens the 5a7asi> Sams>ara"s of desire, cravin, 1orldl+ thouhts,
attachment, hatred, 7ealous+, infatuation, pride, conceit, eEort, pleasure and
pain. It *ecomes associated 1ith riefI it creates dreamsI it is full of the
Sams>ara"s of 'i>alpa (imaination) and 'ipar+a+a (1ron >no1lede). It stirs
up and re"examines the Sams>araA"s *+ force of memor+ and intensiGes them.
Chitta in this state contains *oth t+pes of Sams>ara"s "virtue and vice,
>no1lede and inorance, prosperit+ and adversit+, dispassion and passion.
In the luminosit+ of 5a7asi> Chitta, there is sharpness and acuteness.
(c) %amasi> Chitta. %hrouh the predominance of %amouna, the liht of Chitta
*ecomes dull, associated 1ith undesira*le Dualities such as inorance,
indiscrimination, vice, adversit+, loss of spiritual po1ers, and is tainted *+
cruel actions, rief, fear, sorro1, inertia, laHiness, sleep, delusion, infatuation,
hatred, anxiet+, etc. It restricts the function of the intellect and is full of
'asana"s (feelins and desires) of inactivit+ and all sorts of evil inclinations. In
this state, ood Sams>aa"s do not arise in the Chitta, nor is a man inclined to
ood actions.
(i<ed Functions of the ChittaA From the ver+ *einnin of creation Chitta
is associated 1ith (ivatman. It >eeps the (ivatman in its 1om* and sustains
eoism. It continues to oEer en7o+ments to the -urusa, and ta>es him to the
threshold of &o>sha. $lthouh inert, it receives consciousness from its contact
1ith $tman. %here*+ it *ecomes active and oes on eneratin life ever+
moment in the form of su*tle -rana 1ith the help of eo it infuses life in the
causal, astral and ross *odies. %oether 1ith all the Sams>ara"s and 'asana"
s, 1hich *rin a*out ,hoa (en7o+ment), it sustains memor+ and sleep,
>no1lede, and inorance, virtue and vice and all the experiences of the
1orld in the form of non"manifest Sams>ara"s. lt sends the fructif+in
Sams>ara"s to the or* of intellect throuh the eo, and ena*les them to oEer
their result. ,ein overpo1ered *+ the force of en7o+ment it *ecomes
inJuenced the 3una"s" Satt1a, 5a7as and %amnas, and havin assumed its
appearance in accordance, 1ith the predominatin 3una, it oes on chanin
e+er+ moment, remainin over active. %hus, it *rins experience to the Chitta
that superimposes the Dualities of attachment, percepti*ilit+, deca+, pain,
happiness, impurit+ and inorance on -urusa (Soul) 1ho is unattached,
impercepti*le, unchanin, devoid of pain and pleasure, pure, and
enlihtened. 5elease and *ondae of (ivatman are due to Chitta alone.
Since the oriination of Chitta, in other 1ords, since it came from the state of
cause to the eEect (the present form), and as lon as it is oin to sta+ in this
form (until it meres in its cause" -ra>riti), it 1ill *e ever chanin and active.
Chitta *+ its ver+ nature cannot rest even for a sinle moment. ,ut in
$sampra7nata Samadhi, Chitta havin *een controlled *+ the Nirodha
Sams>ara"s of -ara"'aira+a (extreme dispassion) *rins a*out self"realisation
and realisation of ,rahman throuh the eo. Even in this state, Chitta oes on
Jo1in in the stream of Nirodha"Sams>ara"sI it is never a a*solutel+ static or
at rest. %his condition is called -rashanta"'ahita state of Chitta. -rashanta"
'ahita means peaceful Jo1. -urusa ((ivatman), 1ho is a*idin in the 1om* of
the Chitta, realises its o1n essential nature in the mirror of Chitta throuh
eo"'ritti. %his is the enerall+ accepted vie1.
In the 1a>in state it is *ecause of these un"manifest Sams>ara"s of the
Chitta that one is inclined to acDuire >no1lede or perform actions. Chitta
enerates su*tle -rana continuousl+ and havin made $ham>ara active,
>eeps the Gve sheaths functionin. Even 1hen the external function ceases,
in such states as deep sleep, and %uri+a (the fourth state of consciousness),
Chitta remains a*sor*ed in its functions. %hat is 1h+ even after Samadhi, or
deep sleep, one is a*le to desdri*e these states 1hich 1ere experienced.
Such description is possi*le *ecause of the impressions of memories of
functions that o on in those states in the Chitta. Located in the heart, 1here
one hears the sound of Flupp"duppF this mass of Chitta, 1hich is of the nature
of unemerent liht, is the foremost part of $nandama+a 8osha, the ,LISS
Sheath. It conducts the 1hole *od+, althouh it remains unmanifest itself. $ll
the modes of the Chitta and all its functions ta>e place and exist in the Chitta
in the su*tlest unmanifest form. %his is 1h+ the+ are profound and
m+sterious. %he+ can *e seen, visualiHed onl+ *+ the 6ivine e+e, and can *e
understood *+ the sharp one"pointed intellect alone.
%his completes the explanation of the nature and functions of the Chitta.
Supplementar+ details 1ill *e explained else1here at their proper places.
Corporeal Anthakaranaht A No1 1e shall explain the nature of $ntah>rana,
the inner oran, 1hich is a luminous mass containin the lim*s " Chitta etc.,
so that the nature and location of Chitta ma+ *e clear to aspirants. (ust as the
astral *od+ of a human *ein is formed *+ the t1o parts of the $ntah>arana"
intellect and mind, 1ith ten Indri+a"s df i iF incased in the sheath of the Gve
%anmatra"s, even so $nandama+a 8osha (the *LISS Sheath) is formed *+
encasin the remainin t1o parts of $ntah>arana namel+, Chitta and
$ham>ara, 1hich are luminous su*tle lim*s of $ntah>arana, in the sheath of
su*tle -ra>riti. %his does not mean that $ntah>arana has *een dissected into
parts 1hich are separate from one another. %he+ can *e compared 1ith t1o
part of a house, such as oLce and *edroom. So this causal *od+, >no1n as
$nandama+a 8osha, ,rahmapuri (cit+ of ,rahman) and !iran+ama+a 8osha
(the olden sheath) is the sleepin apartment of the place, of the -urusa
(Soul), and the astral *od+ is its 1or>room or oLce. %his $ntah>arana is
formed from the $reate of Chitta, $ham>ara, etc.. $lthouh luminous, it is
inert, *ut it appears to *e conscious *ecause of its contact 1ith the -urusa
(soul), as a result of 1hich it *ecomes purposefulI it is other1ise purposeless.
,ein in association 1ith conscious -urusa (soul), these for lim*s function as a
reat 1eapon, and $ham>ara and Chitta toether serve a purpose li>e that of
clothin for protection and shelter 1hich accordin to Sutra#
%hen the -urusa(soul) rests in its o1n S1arupa or essentia nature. %he state
of restin in essential nature referred to in this Sutra is indescri*a*le.
4hatever states is other than this S1arupa Stithi (restin essential nature),
1hether it *e ananda or $smitanuat Samadhi, and considered to *e ver+
hih in +oa, is ross compared 1ith the state of 8aival+a.
The Centre of $nergyA No1 the Duestion arises# since these Gve sheaths
and three *odies are inert, ho1 then do the+ receive ener+ for their
functions and 1here does it come fromK 4ho ives ener+ to them and ho1 is
this ener+ eneratedK !ere is the ans1er. %he entire $ntah>arana is the
centre of ener+ for the (ivatman. Essentiall+, this Chitta enerates the
ener+ of >no1lede and action, rather li>e positive and neative electrical
ener+. %he ener+ is enerated to such an extent that it is diLcult to
measure itI *ecause of its su*tlet+ it is ver+ diLcult to visualise it 1ith the
3eneral liht of meditation. 5isin from tho li>e of chitta, and comin out of
the or* of eo, this process appears in the form of su*tle -rana. Out of these
currents, the positive current of >no1lede nourishes Chitta and ,uddhi
%att1a, and the neative current of activit+ oes on oEerin ener+ of action
to eo and mind ($ham>ara and &anas). In +oic lanuae, the essence of
the life"principle is, Su>shma -raa 1hich shines li>e luminous vapour outside
the or* of eo it mixes 1ith the astral *od+ 1hich is seated in the *rain,
1rapped in Gve %anmatra"sI it sustains, nourishes, irriates and conducts the
ph+sical *od+ that is consitituted of Gve ross elements. (ust as in the astral
*od+, orans of action and senses of perception perform their particular
functions of >no1lede and action, even so Chitta and ,uddhi predominate in
>no1lede and eo and mind predominates in actionI the+ are the lim*s of
$ntah>arana.
The Process of Per!asions of Enana and 7riya 4knowledge and
action5A %his has alread+ *een explained, *ut 1e shall deal 1ith it in a
diEerent 1a+. Contact of conscious (ivatman 1ith inert and luminous
$ntah>arana creates action (8ri+a). %his action, coupled 1ith >no1lede,
1hich is the ver+ potenc+ of the -urusa (Soul), converts the $ntah>arana into
a conscious principle and revives the entire $nandama+a 8osha, 1herein it
*ecomes su*tle -rana. In the su*tle -rana the luminosit+ of consciousness is
of >no1lede, and Gc>lenees *elons to action. %hese t1o havin united,
assume the form of life"force. %he heart sends the life"force, in the form of
luminous vapour or of a current formed from luminous ra+s, to1ards
,rahmarandhra continuousl+ in un*ro>en succession. !avin attracted these
ra+s 'i7nanama+a 8osha (Intellect Sheath) ose on im*uin the &anoma+a
8osha (&ind Sheath) ever+ moment. It is throuh these ra+s that mind
vitalises the -ranama+a 8osha ('ital $ir Sheath) and throuh the medium of
-ranama+a 8osha spreads the luminous ra+s of life in the ph+sical *od+ and
thus *esto1s life to it.
The (o!er of the )ody8(achineA (ust as a d+namo, 1hen s1itched on,
sets the machine or machines in action, so does the entire *od+machine start
functionin and the inert mechanisms of causal, astral and ph+sical *odies
*ecome operative throuh the contact of the conscious -urusa (Soul). %hese
three *odies and the Gve sheaths, *ein mutuall+ inter"lin>ed *+ the ra+s, are
a*le to perform their functions continuousl+ throuh the force of -urusa
(-urusa"Sha>ti).
The @eils of Purusa and Sal!ation therefromA In connection 1ith
meditation on O& (three letters, $"U"&) it is stated in -rasnhaUpanisad that
1hoever meditates on that Supreme -urusa throuh this s+m*ol is a*solved
of all sins (the receptacle of evil 'asana"s" 8armasha+a or $ntah>arana) 7ust
as a sna>e slouhs oE its s>in. !avin thus emered from $ntah>arana that
*inds the (iva (individual soul), one *eholds the Supreme -urusa, eEulent as
the sun, pervadin the entire universe, a*idin in ,rahma -uri cit+ of
,rahman. lt is clear from this that 1hen (ivatman attains realisation of the
S1arupa (essential nature) throuh 'ive>a"8h+ati (1isdom) he *ecomes
detached from the Chitta. %hen, havin, renounced his $ntah>arana, even as
a sna>e slouhs oE its s>in, he renounces the Chitta as 1ell. $t the time of
death, Su>shma Sharira (astral *od+), the principle of ,rahmarandhra and tho
causal *od+ toether conGned in the or* of Gve %anmatra"s and thus in the
forms of luminous siva"-inda, leave this ph+sical *od+. %he forms of astral
*odies of +ois, 1ho have conDuered the ross and su*tle elements and 1ho
move in the !eavens, are similar to the ph+sical *odies that the+ have left
aside *ehind. %hese astral *odies are also seen to *e of diEerent t+pes
accordin to the diEerentiation of three 3una"s. %he Satt1a predominatin
*odies are especiall+ luminous 1hite, shinin li>e the moon and ver+
*eaultiful. %he forms of their *odies are li>e the 1ell"developed muscular
ph+sical *odies of this 1orld and are ver+ pleasinI their faces are ever
*eamin 1ith happiness. 5a7as"predominatin *odies are tall, of olden
colour, *eautiful and lustrous *ut the+ are some1hat thin. %amas"
predominatin *odies are of *ro1n or smo>+ colour, of smaller siHes, *road,
and thus not so pleasinI their movements are dull, the+ exist in the s>ies of
diEerent 1orlds.
So the veil of the three *odies that *inds the soul is destro+ed. %he same
truth is expressed in diEerent 1ords in &unda>a Upanisad (II"<"vii)
!avin realised the Supreme ,ein in all aspects, the >nots of the heart are
destro+ed, all dou*ts are dissolved and the 8arma"s *urnt up.
4hile leavin the ph+sical *od+, the causal *od+ of all *eins 7oins 1ith the
astral *od+, formin an areateI havin assumed the form of oval luminous
Siva -inda it moves to the other 1ords or heavens after death.
The Cessation of the AntahkaranaA (ust as the natural $ttri*utes of Gre,
such as heat and liht, are never destro+ed, so are those of $ntah>arana in
the form of 'ritti and Sams>ara never destro+ed in an+ condition. In the state
of $sampra7nata, 1here all the 'ritti"s are chec>ed, on disappearance of the
Grst " Nirodha Sams>ara"s (impressions of control) others arise and this
process continues until the culmination of $sampra7nata Samadhi. It is true
that 'ritti is the ross aspect of an+ mental activit+ (,havana) 1hile Sams>ara
or 'asana is its su*tle aspect. ,ut this $ntah>arana, renounces its natural
modiGcations onl+ 1hen it is mered in its material cause" this merin is the
cessation of $ntah>arana.
The 'im"s of Antahkarana and their AnalysisA Individual $ntah>arana is
the active part of the Grst action"predominatin evolute of un"manifest
-ra>riti. %his has *een acDuired *+ the su*tle (iva. In scriptures, this is called
Su>shma and 8arana Sharira (causal *od+)I it is the a*ode of the individual
soul.
Antahkarana ChatushtayaA %he Nature and Functions of $ntah>arana# %he
four"fold internal oran is divided into four parts. $monst these four parts,
Chitta and ,uddhi (intellect) are similar from the point of vie1 of nature and
stuE. Cosmic Chitta (cosmic mind"stuE) arises out of cosmic &ahat"Satt1a
and then the individual Chitta (mindstuE) from cosmic mind"stuE. %he cosmic
intellect arises from &ahat 5a7as and then the individual intellect from the
cosmicc intellect. ,+ virtue of their *ein >no1lede"predominatin the+ are
similar in their functions. In the same 1a+, the three >inds of cosmic eos
arise out of &ahat"%amas and from these three, the individual eo arises. %he
cosmic mind comes out of Satt1a and 5a7as predominatin cosmic eo and
from this the individual mind arises. $nd so, *+ reason of their action
predominatin nature $ham>ara (eo) and mind have in them predominance
of action. ,ecause of diEerence in nature and function Chitta is diEerent from
$ham>ara, and ,uddhi is diEerent from &anas. (ust as $ham>ara performs
the functions of Aivin and ta>inA ever+ t+pe of Sams>ara *et1een Chitta (in
the $nandama+a 8osha) and ,uddhi (in the Intellect Sheath), and performs all
such internal functions of the ,LISS Sheath, so does &anas perform the
functions of ivin and ta>in of senses perceptions *et1een the intellect and
senses and also performs all such functions of the 'i7nanama+a 8osha
(Intellect Sheath). Further ,uddhi ascertains the nature of the o*7ects *rouht
to it *+ mind, and, the impression of such ascertainment is *rouht into the
Chitta *+ the instrumentalit+ of $ham>araI thus, Chitta presents the o*7ects in
the form of Sams>ara (impression) to the -urusa (soul). %hese four, in the
form of t1o pairs, function as the instruments of the individual soul.
The @ision of Contact of Conscious 4atman5 with the ChittaA On return
from the li*erated state, or after the reat dissolutions this limited soul
luminous 1ith >no1lede, conscious, in the form of mere potenc+, indivisi*le
atomli>e Chiti, united 1ith a particular portion (individual Chitta, a part of
cosmic Chitta, the eEect of &ahat"Satt1a of the $ntah>arana is >no1n as
Chitta. ,ecause of the contact of conscious (soul) and inert Chitta, there
arises an ener+ 1hich is termed 8ri+a, or activit+. %his is seen in Samadhi.
7riyaA %his 8ri+a is diEerent from inert activit+. One sees or realises the
conscious $tmi> ener+ of the nature of mere potenc+, 1hen one *eholds the
functionin of the Chitta that appears conscious due to the contact 1ith
$tman, 7ust as electric ener+ is seen or realised *+ the lihtin of the electric
*ul* 1hen the current Jo1s. lf 1e o*serve this lihtin up, 1e see clearl+ that
the mid"centre is illuminated Grst, then the liht Duic>l+ pervades the entire
*ul*, illuminatin it so that it is a*le to illuminate external o*7ects also. In the
same 1a+, the smallest portion of the Chitta that Grst comes into contact 1ith
this indivisi*le $tman"Sha>ti, thouh it is so small that it cannot *e imained,
+et it *ecomes conscious. No1, from this reion on1ards, the process in
1hich the consciousness pervades the entire Chitta and then entire,
$ntah>arana is >no1n as 8ri+a. ,ecause of the inJuence of 8ri+a, the entire
$ntah>arana appears as if it is conscious and it performs the external and
internal functions of the *od+. %he process is seen in SamadhiI one can
o*serve ho1 it presents all t+pes of ,hoa"s (en7o+ments) to the -urusa
(soul).
Enana 47nowledge5A %hat 1ith 1hich one o*serves the a*ove process is
called (nana or >no1lede. %his liht of $tman"Sha>ti, 1hich is of the nature
of >no1lede, havin *esto1ed consciousness on the inert luminosit+ ena*les
the Chitta to perform the function of >no1in. %hen the consciousness of
$tman 1ith its >no1lede"ener+ manifests throuh the Chitta. %he perceiver
of and uide to the 8ri+a is $ham>ara, and that 1hich depicts >no1lede is
Chitta. It is Chitta"%att1a that is the 3enerator and the sustainer of *oth these
Sha>ti"s# (po1ers). (ust as the heat of Gre is experienced *+ the s>in and the
liht is seen *+ the e+es, thouh the inJuence of *oth heat and liht
emanates from same place, +et the+ are perceived *+ diEerent senses. It can
also *e exsplained "more clearl+ in the follo1in 1a+. In a closed room, the
sound of a machine in action is heard even in dar>ness, and one can have
inferential >no1lede of the machine 7ust *+ hearin the sound of it, *ut the
direct perception of the machine is possi*le onl+ 1hon one sees the machine
functionin in the liht 1ith oneAs o1n e+es. %hus, it is clear that >no1lede is
the coniHance of an+ action 1hether it is perceived *+ touch or *+ the e+es.
%hat particular part of $ntah>arana 1hich is the a*ode of the -urusa and is
the source as 1ell as the >no1lede and action is called Chitta"Satt1a.
TheDow of this Chitta is of two types A
./ Inward Flow 4Antarmukhi @ritti5A %he in1ard Jo1 of the Chitta, 1hich is
the su*stratum of the (ivatman (soul), result in tranDuillit+ and in cessation of
pain. $ccordin to the loss of Shri '+asa #
%he meanin of this is that 1hen Chitta is full of Satt1a or purit+, 5a7as and
%amas *ecomes as if a*sent. %hen naturall+ the Chitta moves in1ards. Chitta,
1hich is no1 free from all Sams>ara"s, *ecomes a*sor*ed in 'ive>a"8h+ati or
discriminative >no1lede and there*+ *ecomes helpful in ainin the
>no1lede of -urusa and -ra>riti. %his realisation of the -urusa (soul) is $tma"
Sa>shat>ara or self"realisation. %his Samadhi leads to 6harma"&eha (the
cloud of virtue) 1hich aids restin in essential nature (S1arupa"-ratishtha).
%his is the state of Chitta in inhi*ited 8ondition *ut even after '+utthana
(comin out of Samadhi) the Sams>ara"s of -ara"'aira+a (supreme
dispassion) sho1 the Jeetin nature of the sense"en7o+ments that are veiled
*+ the olden hues, and thus the+ ena*le the soul to a*ide in S1arupa or
essential nature and move to1ards the realisation of the *LISS of ,rahman.
%his is the path of Sre+a (ood) 1hich is the >e+"shaft of *LISS and ta>es one
to the door of &o>sha (li*eration).
0/ %utward Flow 4)ahirmukhi @ritti5A %he other path is ,ahirmu>hi 'ritti,
the out1ard Jo1 of the ChittaI this is 5a7asi> and %amasi> in inclination. In this
stae, accordin to the sa+in A-ravrit+acha -aritapa+a Sho>ada+a 5a7asa
,havn Utpad+anteA Chitta that is aEected *+ 5a7as and %amas is never calm,
and in the outoin state ood Sams>ara"s do not arise. On the other hand,
the evil 'asana"s *u**le up from the Chitta and havin come to the or* of
intellect throuh the eo, the taint the intellect, >eep the mind Gc>le and the
senses tur*ulent. &ind >eeps the senses enaed in the sense"o*7ects *ein
prompted, *+ the intellect, and thus the senses 1hich are outoin *+ their
ver+ nature ever 1ait at the 1indo1s of sense"orans for the sense"o*7ects.
%his ver+ experience is descri*ed thus in 8atha Upanisad *+ the teacher
2ama#
F%he self"created 3od formed the senses 1ith outoin tendencies therefore
the+ move out1ards and not to the innermost Self.F 8atha, .."?"i). %he entire
external 1orld is of the nature of sense"o*7ects. Cauht in the net of sense"
en7o+ments the (iva 1hirls in the painful c+cles of *irth and death. %his is the
path of -re+a (pleasant) 1*ich is the cause of activit+ and aCictions. %hrouh
the medium of Nachi>eta, 2ama has iven his instructions to the 1hole 1orld
for its renunciation in the follo1in 1ords #
F%o the inorant and foolish man the 1a+ to the hereafter is not apparent. !e
is deluded *+ the illusion of 1ealth. !e thin>s# %his is the 1orld, there is no
otherI and thus he falls repeatedl+ under m+ s1a+, i.e., of death.F (8atha I"<"
vi). Shri 'achaspati, commentin upon the 2oa Sutra (."B), 1rites
F%endencies or 'ritti"s 1hich increase the impure Sams>ara"s in the Chitta,
the receptacle of actions (8armasha+a) and 1hich strenthen inorance *+
eneratin the 'asana"s of virtue and vice are called 8lista or painful. $ man
of discrimination should tr+ to *e ever a1a+ from them.F
2/ %ther @ritti8s of the Chitta A In fact, this Sutra in 2oa 6arshan
2oashchitta"'ritti"NirodhahA (I"<) creates some confusion. &an+ $char+a"s
have,ta>en ,uddhi and Chitta in the same sense. &ind and ,uddhi have also
*enn considered to *e the same in some other scriptures. &uch confusion has
thus, *een created in the characteristics of *oth. Even the commentators of
2oa 6arshan have ta>en ,uddhi and Chitta in the same sense, and have
confused the issue of their 'ritti"s and Sams>ara"s. ,ut there is a diEerence
*et1een 'ritti"s and Sams>ara"s. (ust as I have clariGed the four lim*s of
$ntah>arana" &anas, ,uddhi, Chitta, $ham>ara" *+ descri*in their oriin,
characteristics and functions separatel+, I shall no1 explain clearl+ the
su*7ect of 'ritti"s. lt is thus#
'ritti is formed from the root 'ritu 'artane, 1hich means Ato conductA.
Conduct is of t1o t+pe# su*tle and ross. $ll the functions and *ehaviour of
the $ntah>arana are su*tle, non"manifest and hidden, 1hether the+ are
durin Samadhi"s or '+utthana (outoin states). It is clear that all the
functions of Samadhi *ein su*tle are hidden and cannot *e seen *+ the
ph+sical e+es. Some of the functions of the outoin state of mind also cannot
*e seen, such as the internal functions in the case of memor+, sleep, etc.
SamskarasA $ll the su*tle functions and su*tle feelins of pleasure and pain
and all the ross actions, ross o*7ects and ross >no1lede, as 1ell as ross
functions, cast their impressions on the su*tlest and most sensitive part of
the Chitta and are termed Sams>ara"s. Chitta and $ham>ara perform all their
functions 1ith these Sams>ara"s.
$ll these su*tle, un"manifest functions cause the presentation of en7o+ment to
-urusa in the form of experience of pleasure and pain. Further, the ross
en7o+ments are experienced in the 'i7nanama+a 8osha. In other 1ords, these
Sams>ara"s that are inclined to1ards ,hoa (en7o+ment) rise from the Chitta
and havin entered in 'i7nanama+a 8osha assume ross forms 1hich serve
the purpose of rosa en7o+ment of -urusa. %hese ross forms are used *+ the
intellect, then the+ are named 'ritti"s. Shri -atan7ali, the author of 2oa
Sutras, has divided the innumera*le and inGnite functions of >no1lede and
action of the 1orld into Gve classes # -ramana (riht >no1lede), 'ipar+a+a
(1ron >no1lede, 'i>alpa (imaination), Nidra (sleep), and Smriti (memor+).
$ll the functions of ,uddhi, innumera*le and inGnite, are called *+ one name"
'ritti. 4hen the shado1 of the 'ritti"s cast on the sensitive Glm of the Chitta,
it is >no1n as Sams>ara. %he causal *od+ carries out all its activities *+
means of the Sams>ara"s.
No1, it is clear that all the function of the ,uddhi are >no1n as 'ritti"s,
1hether the+ are reception of >no1lede or action *+ the senses from outside
o*7ects, or in the form of directin them to Chitta as Sams>ara"s. %he su*tle
forms of these 'ritti"s are called Sams>ara"s. Sams>ara"s exist 1ith Chitta,
and 'ritti"s 1ith intellect, in diEerent places. If 1e ta>e Chitta to mean
$ntah>arana, then there is no confusion, *ecause all these 'ritti"s *elon to
$ntah>arana. %hus, the meanin of Chitta" 'ritti remains intact and our
principle is also unaEected. $ll thouhts, >no1lede and inorance, virtue and
vice, action and inaction are implied in these Gve 'ritti"s. %he+ are used in the
form of 'ritti"s in the or* of intellect, and exist in the Chitta in the form of
Sams>ara"s. ,ut there is an exception to this rule 1hich is explained *elo1.
The Functions of the ChittaA 4e have descri*ed the functions of the Chitta
in detail in the. foreoin paes of this *oo>. ,rieJ+, the+ ma+ *e summarised
thus. $part from *ein the a*ode of -urusa, Chitta >eeps in its 1om* the
Sams>ara"s of all the thouhts, of >no1lede, realisation and inorance, and
of action and inactionI toether 1ith these Sams>ara"s Chitta also >eeps the
'ritti"s of Nidra and Smriti (sleep and memor+). ,ein coloured *+ the
experiences of $nada, $smita, Nidra, and all other diEerent forms of Samadhi,
it presents them to the -urusa. $part from this, Chitta reJects the Sams>ara
of ever+ o*7ect, and even li>e the reJections of a mirror, it presents these
reJections to the -urusa. %his is the essence of the functions of Chitta. It is
the Chitta t that is the source of experience of all the modiGcations, 1hether
the+ are Satt1i> in the form of $nanda and $smita Samadhis, or Sams>aras,
the discriminative understandin of $tman and -aramatman, or non"
Sams>ara"s. ,ut $ham>ara is the instrument in causin the experience of
cessation of 'ritti"s in Nirvi>alpa Samadhi. 4hatever exeretion or action oes
on for the maintenance of life is dul+ performed *+ Chitta throuh its
association 1ith the individual soul. %hus there is no harm in considerin even
(nana and 8ri+a (>no1lede ans action) as the t1o 'ritti"s of the Chitta. !ere,
one must >eep in vie1 that Intellect is coloured or reJected *+ the >no1lede
and o*7ects *rouht *+ the
Indri+a"s (senses) and Chitta is coloured or reJected *+ the Sams>ara"s of
sense">no1lede. 4ith deeper vision, Chitta seems to have t1o main 'ritti"s,
(nana and 8ri+a, 1hich are themselves divided into Gve, and further these Gve
are su*"divided into innumera*le 'ritti"s.
The +istinction "etween Chitta and PurusaA From the a*ove description,
it is clear that ,uddhi %att1a (Intellect) is the a*ode of 'ritti"s or thouht"
1aves and Chitta is the a*ode of Sams>ara"s (impressions). %he 'ritti"s of the
Intellect as also Sams>ara"s and 'ritti"s of the Chitta are never destro+ed.
%hese Sams>ara"s remain in the Chitta in some form or other" -rasupta
(dormant), %anu (thinned out), 'ichchhinna (overpo1ered) or Udara
(expanded) states. $ccordin to -arinama ,heda modiGcations), the+ are
either in Nirodha -arinama (modiGcation of control)" see -atan7al III"@,
sometimes in -rashanta 'ahita -arinama (modiGcation of state"-atan7al III"./,
E>arata modiGcations of onepointedness)"-atan7al III".<, or Samddhi
-arinama"s (modiGcations of Samadhi)"-atan7al III"... In external functions the
chanes are seen in *oth" in the Intellect and the Chitta. 4hithout *ein
coloured *+ some o*7ect the Intellect and Chitta cannot ive an+ >no1lede
to us, in other 1ords, 1e o on receivin the >no1lede of those o*7ects
alone reJect in the Intellect and the Chitta. Other1ise 1e cannot have an+
>no1lede of an+ o*7ect in an+ 1a+" -atan7al ?".;.
%herefore, ,uddhi (intellect) and Chitta are full of 'ritti"s and Sams>ara"s
respectivel+. ,oth these principles are so elastic and luminous in nature that
the+ reJect ever+ o*7ect, its form and colour in a fraction of a moment,
ma>in it visi*le *+ their o1n liht. ,ut, surprisinl+ enouh, neither ,uddhi
nor Chitta >no1 or see their o1n nature, *ecause *oth of them are inert and
o*7ects (6rish+a). 6ris+a, means that 1hich is seen *+ another. %herefore,
-urusa 1hich is the master af *oth of them oes on seein the chanes of
these t1o -urusa is thus a1are of ever+ movement of Chitta and ,uddhi.
(ivatman a*ides in ChittaI therefore Chitta is near to -urusa and faces it,
hence -urusa is ever a1are of ever+ movement of Chitta. Chitta is ever
chanin in nature, *ut the -urusa is unchanin, therefore not a sinle
chane or modiGcation of Chitta remains hidden from the -urusa. Further,
Chitta and Intellect, each *ein limited to one place, can >no1n onl+ one
o*7ect at a time and not t1o or more. It is *ecause of the rapidit+ in action of
these principles that it appears as if the+ are doin so man+ thins at a time.
The &tility of ChittaA Shri '+asa comments (-atan7al I"?)# thus
Chittama+as>antamani>alpam Sannidhimatropa>ari 6rish+at1ena ,havati
-urusas+a S1aminahF%hat this Chitta 1hich has *ecome the servant of the
-urusha *+ its mere proximit+ acts li>e a manet. It is li>e this. 4hen Chitta is
free from the inJuence of 5a7asi> and %amasi> Sams>ara"s, *ccomes E>ara
(one"pointed), and thus *ein pure and transparent, this one"pointed Chitta,
throuh its a*ilit+ to reJect or colour (Uparaa Samarth+a) and throuh the
nearness of -urusha, assumes the form of $smita or, 3rithitri (Satt1i> eo).
%his Dualit+ of Chitta is >no1n as Sarvarthata. It is *ecause of this Dualit+ that
this Chitta, consistin of the three 3una"s, *ecomes the means of ,hoa and
&o>sha for its lord, -urusha. (ust as a stron and disciplined horse is of much
use for its lord, *ut an untrained and untamed horse is harmful for him, even
so Chitta is either harmful or useful for the -urusha. 8eepin this fact in vie1,
2oa prescri*es methods of controllin the Chitta.
Chitta8@ashittwa 4Control of Chitta5A %here are various methods of
controllin Chitta, as en7oined in the 2oa Shastra. $mon them, one is 8ri+a
2oa (-atan7al II".), 1hich should *e practised in con7unction 1ith all the eiht
lim*s of 2oa. %here*+ the heart is puriGed. -ractice should continue until
-urusa realises its essential nature.
F$usterit+, stud+ of scriptures and surrender to 3od,F these are called 8ri+a"
2oa. %he latter portions of the eiht lim*s of 2oa6harana, 6h+ana, and
Samadhi" ena*le a person to develop a special po1er of concentration and
identiGcation called Sam+ama. 4ith the risin of this luminous po1er one
raduall+ acDuires control over the Chitta. ,+ master+ of Sam+ama throuh
-ra7nalo>a, the liht of >no1lede, a 2oi acDuires various ps+chic po1ers,
descri*ed in the third chapter of the 2oa Shastra entitled A'i*huti -ada.A ,ut
these lories ma+ prove o*stacles in the path of self"realisation, leadin to
unnatural preoccupation 1ith mere phenomena, ho1ever remar>a*le.
%herefore, an aspirant should practise Nirvichara Samadhi intensel+ and
there*+ endeavour to acDuire 5itam*hara -ra7na (>no1lede Glled 1ith truth)
1hich *esto1s $dh+atma"-rasada, the purit+ of the heart. ,+ attainin this
-ra7na, there arises discriminative >no1lede of -urusha and -ra>ritiI then the
next step, 1hich is the realisation of ,rahman, *ecomes possi*le for the 2oi.
How Chitta is mistaken for the SelfA 5eardin the precise deGnition of
$tman there are various opinions. ,ut puttin these on one side for the
present, I shall deal 1ith removal of the illusion of mista>in Chitta for $tman.
Seen *+ the 6ivine e+e, this small or* unemerent liht, Chitta seems to *e
especiall+ *rilliant and luminous throuh its association 1ith the -urusha. %his
phenomenon is called ,im*a",im*i ,hava in the Shastra"s. lt is li>e a mirror
1hich, althouh it has its natural *rihtness, is especiall+ *rilliant in
association 1it the ra+s of the sunI even so 1ith Chitta Satt1a. lt is said that
*ecause of the intensit+ of the *rilliant reJected liht of the sun in the ic+
reions of the !imala+as, travellers lose their e+esiht, *ut in normal
conditions the ra+s of the sun do not adversel+ aEect our siht. %ravellers
1ear coloured sun"lasses for fear of losin their e+esiht in these ic+ reions.
$lthouh the liht of (ivatman is much reater than that of Chitta even as the
liht of the un compared 1ith a lihted candle, +et in association 1ith
(ivatman the Chitta *e comes as *rilliant as an ocean of liht. %hat is 1h+,
una*le to realise the su*tlest $tman, more su*tle than minute atomic
particles, some have ta>en Chitta itself to *e $tman, *ecause the -urusha
seems to *e invisi*le, *ein immersed in the luminous m+riad"ra+ed ocean of
Chitta"Satt1a. %his is the hard >not of $smita (eo), an invisi*le o*stacle
1hich is neither eas+ to visualise nor eas+ to untie. %his small Chitta *ecomes
so luminous, so *riht due to luminosit+ of $tman, and *ecomes so coloured
*+ the idea of eo that,",althouh it is not impossi*le, it is certainl+ diLcult to
separate"to pic> out the minute su*tle $tman"in this eo"coloured luminous
Chitta. %here is no dou*t that amon the principles concernin self and
nonself this search is the most diLcult in the 1orld.
Can all these Impressions enter into this small Chitta - A In short, the
ans1er is"no. %hen, 1here do these innumera*le Sams>>ara"s exist and in
1hat form K %he m+ster+ is explained thus. Ever+, $ntah>arana is directl+
related to the cosmic mind"stuE (Samasti Chitta) throuh the current of divine
invisi*le ra+s at ever+ moment and for ever. %he Sams>ara"s of ood and evil
actions of all the (ivas Jo1 throuh the Gelds of Chitta, ta>in, recourse to the
current of invisi*le divine ra+s the+ are deposited in the Samasti Chitta, and
the Sams>ara"s 1hich are ripe for ivin fruit enter into the individual Chitta
throuh the same passae of divine ra+s. %his process oes on all the time in
the manner of a &oorish 1ater 1heel. If +ou have Gft+ sDuare chains of land
and +ou have planted Gft+ t+pes of plants"suarcane, plantain, rape, chilli,
lemon, neem, etc."these plants 1ill dra1 saps of diEerent t+pes from the
same soil. Even so, 1hen a po1erful impression of the individual Chitta is
read+ to *ear fruit, it dra1s similar Sams>ara"s from the cosmic Chitta. %he
visionar+ >no1lede of this process is acDuired *+ Sadha>a"s 1ho are adept in
the practice of Samadhi. In the 1a>in state, due to the outoin nature of
the mind, and *ecause of idendit+, of the mind 1ith the 'ritti"s a Sadha>a is
not a*le to >no1 his o1n inner operation. ,ut 1hen the external operations
cease, mind intellect, $ham>ara and Chitta o on performin the inner
operations, and in the state of Samadhi, throuh an invisi*le process, the
contact of the Chitta 1ith cosmic storehouse (Samasti Chitta) can *e seenI
1here the Sams>ara"s of all the (iva"s lie accumulated. So it is clear that this
little Chitta of ours cannot accommodate the innumera*le Sams>ara"s of
innumera*le lives, *ecause the+ are inGnite and endless.
%his pro*lem is solved in the state of Samadhi as descri*ed a*ove, and
1hoever is adept in Samadhi can realise this process. !e can see that a
stream of the su*tlest liht 7oins 1ith his Chitta, passes throuh the heart,
oin out from the lo1er part of the heart and meres in the etheric sphere.
,+ practisin Sam+ama on this it can *e realised that this stream Jo1s from
the cosmic storehouse or cosmic Chitta and touches the human Chitta. Some
modiGcation that appear li>e *u**les, arise in Chitta in the form of m+sterious
liht, inJuencin the or* of intellect. %hese are the fructif+in Sams>ara"s
1hich render the intellect inclined to1ards sense"o*7ects. 4ith the same
stream of su*tle liht, shinin particles are seen 1afted alon 1ith the
currentI the+ are the roups of Sams>ara"s. If +ou follo1 this stream +ou can
see that these are *ein carried alon 1ith the stream and deposited in the
1om* of the mother -ra>riti (cosmic Chitta). %hen, risin, from there, these
Sams>ara"s 7oin 1ith the stream of ra+s, in the form of luminous vapour
rainin do1n in ever+ Chitta. $mon these Sams>ara"s, the ripe ones remain
in the Chitta and fructif+ throuh the force of memor+I the remainin ones
Jo1 throuh the stream, 7oinin 1ith the other accumulated Sams>ara"s in
the cosmic Chitta. %he fructif+in Sams>ara"s, stic> to ever+ Chitta and, *ein
a1a>ened *+ memor+, the+ successlivel+ enae the intellect in en7o+ments.
%hese fructif+in Sams>ara"s are seen sometimes as ra+s, and sometimes as
spar>s, risin from Chitta and, enterin into ,uddhi (intellect), the+ also have
diEerences of colour. In the state of meditation, *+ the po1er of Sam+ama,
this is seen clearl+. ,+ the divine la1 and *+ providential promptin, ever+
Chitta accepts the fructif+in Sams>ara"s onl+ and re7ects the remainin ones,
and the+, Jo1in throuh the stream, 7oin their other companions in the
cosmic 1om* and are thus accumulated there. %his is the manner in 1hich
the Sams>ara"s a*ide in the human Chitta"s and, accordin to this process,
maintain their comin and oin from the deep storehouse of -ra>riti.
The Relation of @ritti8sA$mon the Gve t+pes of 'ritti"s descri*ed in 2oa
6arshan, Nidra (sleep) and Smriti (memor+), are especiill+ related to Chitta
Satt1a, and the remainin three 'ritti" -ramana (riht >no1lede), 'ipar+a+a
(misconception) and 'i>alpa (imaination) "are related to ,uddhi %att1a. 4e
shall Grst descri*e Nidra or sleep.
(a) %he Characteristics of Nidra (Sleep)#
%hat 'ritti 1hich sho1s the a*sence of all experiences that occur in 1a>in
and dreamin states is called Nidra. It is that state in 1hich a man feels FNo1
I am experiencin nothin.F 4hatever feelin or 'ritti or potenc+ or aenc+
that causes this experience of a*sence of >no1lede is called Nidra. Some
scholars do not consider Nidra as a 'ritti of the Chitta *ut classif+ Nidra and
Sushupti (deep sleep condition) as the special state of Chitta. ,ut Shri
-atan7ali has added the term 'ritti, clearl+ sho1in that Nidra is a 'ritti of the
Chitta. In Nidra there is not complete a*sence of >no1lede onl+ the 'ritti"s of
1a>enin and dreamin are a*sent. %he statament after sleep that FI slept so
unconsciousl+ that I 1as una1are of m+ *od+ and mindF sho1s that Nidra is a
'ritti and the 1itness of it is $ham>ara, the eo"principleI this $ham>ara
a1a>ens the experience of a*sence *+ the force of Smriti 'ritti 1hen a man
a1a>enin from sleep. It is %amas"predominatin, therefore a 2oi should
control this 'ritti also in the same 1a+ that he must control the other 5a7asi>
and %amasi> 'ritti"s.
The *ature of SleepA 4hen the three *odies, *ein overpo1ered *+ %amas,
*ecome as if inert, stillness reins over Chitta. %he 'ritti of the Chitta 1hich
experiences this stillness is called Nidra, or sleep. (ust as a room, that is Glled
1ith various o*7ects, appears void of o*7ects in dar>ness, even so, this same
condition arises in Chitta durin sleep *ut even in the %amas"overpo1ered
state, Satt1a is present in a minute deree ena*lin one to remem*er
pleasure or pain in the state of sleep after 1a>in up. In this state of sleep
there is some experience, that it 1h+ a man ma+ *e a1are of it and
after1ards can recall it. 4ithout the direct perception of experience one
cannot assert correctl+ on. the *asis of inference. %he Nidra is also inJuenced
*+ the three 3una"s. 4hen Satt1a predominates, one experiences happiness,
cheerfulness ener+, health " 1hen 5a7as predominates, one experiences
pain, Gc>leness and restlessnessI in %amas"predominatin sleep one
experiences inertness, heaviness and de7ection. %his experience on recalls
and catt relate after 1a>in up.
The @arieties of SteepA %hese are some varieties of sleep 1hich are
included in Nidra *+ Shri -atan7ali. For example#
.. %andra, the state descri*ed a*ove, in 1hich there is a part"cons"
ciousness in sleep.
<. %he eneral sleep condition.
9. %he intense state of sleep in 1hich inertia prevails (Sushupti).
Sleep develops in t1o 1a+s"from inside, and from outside. %his is explained as
follo1s#
The First Type of +e!elpoment of SleepA Sleep from inside develops
throuh external causes, such as extreme exhaustion caused *+ over1or>. $s
a result of fatiue the muscles relax and dar>ness prevails in front of the
e+es, the *od+ ro1s heav+ and *ecomes as if inert. $t this point there is a
stae of part"consciousnessI in this state one doesAnot ive correct or
complete ans1ers to Duestions. %his is %andra. $fter this, the *od+ *ecomes
as inert as a lo of 1ood from inside and outside except for the action of
*reathin and *lood circulation, and one loses consciousness. No1 the *od+
*ecomes li>e a clod of earth, devoid of external consciousness.
The Second Type of SleepA In the second t+pe of sleep, arisin from 1ithin,
%amas overpo1ers the Chitta raduall+ and conseDuentl+ inJuences the three
*odies one *+ one, sometimes instantaneousl+. In fact, in the case of the
inner development of sleep, the process is similar to that experienced durin
our dail+ meditation practices. In meditation 1e Grst relax the *od+ and 1ith
an eEort of 1ill chec> the 'ritti of the mind for a short time, then Chitta
*ecomes concentrated and not onl+ the 5a7asi> and %amasi> *ut also the
Satt1i> 'ritti"s are raduall+ chec>ed. No1, at this stae of cessation of 'ritti"
s, if one desires sleep, %amas 1ill prevail at once and 1ill overpo1er the astral
*od+, renderin the ph+sical *od+ as if inert. In this condition, *ecause %amas
prevails over the astral *od+, mind, intellect, and senses 1hich reside in
,rahmarandhra are restricted in their functions. ConseDuentl+, -rana is
relaxed and it is not a*le to perform the functions of (nana and 8arma in the
ph+sical *od+, hence it lies li>e a clod of earth. %he 'ritti"s of the Chitta, or
the functions of Chitta, cease automaticall+ and then one experiences the
a*sence of other 'ritti"s, i.e., one experiences the 'ritti of sleep as a form of
%amas.
lt is important to understand here that 1hile *ecomin devoid of 'ritti"s, if
one does not desire sleep, then Satt1a 1ill overpo1er 5a7as and %amas and
conseDuentl+ Chitta 1ill enter into Nir*i7, Nirvi>alpa or Nirvichara samadhi.
$lthouh sleep is a>in to $sampra7nata Samadhi accordin to the one"
pointedness of the Chitta, +et *ein %amas"predominatin it is an o*stacle in
*oth Sa*i7a and Nir*i7a (lo1er and hiher) Samadhi"s. %herefore, the 'ritti
must *e conDuered. $lso, it must *e remem*ered that all t+pes of faintin or
s1oonin, even that produced *+ intoxicants or drus, must *e considered in
the cateor+ of sleep onl+I therefore, all these are to *e renounced.
The (ethod of Realising SleepA %he realisation of the Nidra (sleep) and
S1apna (dream) and other %amasi> states is possi*le in Savitar>a Samadhi
*ecause one can *rin forth the states of dream and sleep throuh conscious
auto"suestion successivel+, then onl+, these t1o states are directl+
realised. %he same seDuence is seen even *efore the advent of natural sleepI
*ecause of the predominance of %amas it is not realised. %hese states are
descri*ed thus#
The *ature of SleepA 4hile enterin into meditation, havin relaxed the
*od+, chec>in the Sam>alpa"s and 'i>alpa"s (thouhts and imainations) 1e
tr+ to chec> activit+ in the ph+sical *od+ produced *+ the -rana"sI then, a
>ind of stillness reins inside and outside the *od+. If 1e are not cautious,
%amasi> sleep 1ill arise. 6urin the realisation of S1apna or dream, if 1e
o*serve attentivel+, 1e can Gnd that *ecause of the previous control or
o*struction, the senses stop functioninI therefore, a1areness of the external
activit+ of the 1orld is chec>ed and no >no1lede or action enters from
outside. %hen inner functions reveal themselves. It is much the same 1a+ in
1hich movin pictures are revealed on the screen in a dar>ened cinema hall.
%he memor+ of the Sams>ara"s of the Chitta arises in the form of a luminous
smo>+ line, producin distur*ance in the or* of intellect. $s a result of this
distur*ance, mind, intellect and senses are aitated. In this aitated state,
mind, throuh the aid of the su*tle senses, starts ivin ross forms to the
memor+"*orn Sams>ara"s that have entered into the sheath of intellect. ,ut in
this semi"dar> state ,uddhi does not exercise full control over the mind, so all
functions of the mind *ecome unintellii*le disconnected and disorderl+I this
dream continues untill '+utthana 1a>in) state ensues. %his is the realisation
of dream. ,ut 1henever a vision a dream is real, it is *ecause suddenl+ there
arises a Satt1i> state. $t this point, the su*tle *od+ is a*le to catch *+ chance
an event from the etheric space throuh the mind 1hich is directed *+ a
Satt1i> 'ritti of the intellect. Sometimes, one receives fruits of some actions
in dreamsI for instance, throuh a 1et dream one experiences rief,
sometimes *+ some *eautiful sihts in a Satt1i> dream one is delihted. On
occasions, one experiences such dreams as one cannot recollect even after
tr+in to do so and sometimes their *ases are events 1hich one has never
heard or experienced. %he Chitta attracts some Sams>ara"s (impressions),
throuh eo, of the previous lives of the man and these aitate it. Such
impressions as are to fructif+ at the time are also the *asis of dreams.
$ 2oi has the po1er to attract and put to fruition fructif+in Sams>ara"s and
the resultin actions in this *od+ or *+ another one 1hich he can adopt
*ecause for a 2oi *oth the *odies are for the same purpose, that is, *rinin
to an end all his Sams>ara"sI and he does not do an+ fresh action *+ this *od+
or *+ the other 1hich ma+ *ear fruit or create destin+.
Some teachers consider the >no1lede ained in dreams as onl+ from
memor+ *ut in our experience it is onl+ the outcome of 'ipar+a+a 'ritti
*ecause *oth the su*tle and ross senses are functionin at the time. In
dreams, actions, li>e hearin, touchin, seein, s1immin in 1ater or drin>in
are done *+ the su*tle senses alone, 1hile *eatin *+ hand, tal>in,
somnam*ulatin, ettin a 1et dream, etc. are done *+ the ross orans.
$ccordin to our experience, all actions of ross and su*tle orans are
actuated *+ the &anoma+a 8osha (&ind Sheath), 'i7nanama+a 8osha
(Intellect Sheath) or the $stral *od+. It has *een stated *efore, and 1e repeat
it here, that functions of Smriti (memor+) and Nidra (sleep) 'ritti"s arise from
the causal *od+ and those of -ramana, 'ipar+a+a and 'i>alpa 'ritti"s from the
astral *od+. $ll the functions of the ten Indri+a"s (*od+ orans) and mind are
throuh the astral *od+ and, therefore, to consider dreams also in the
'ipar+a+a 'ritti is onl+ reasona*le and this 'ritti 1ith its Gve phases $vid+a,
$smita, 5aa, 61esha and $*hinivesha is of the nature of inorance onl+.
%hese, Gve phases aain, *+ further expansion, *ecome sixt+"t1o in num*er.
Control of SleepA From a theoretical point of vie1, Shri -atan7ali considers
ever+ state of Chitta 1hich is other than $tman Sthiti, esta*lishment in
$tman) to *e a 'ritti. $monst the methods of controllin the 'ritti"s he has
iven# S1apna"Nidra"(hana" $lam*anam 'a (-atan7al ."90) FOr *+ support of
the >no1lede of dream and sleep.F %he practical meanin of this is that *+
ta>in the support of the method of enterin into sleep and dream throuh
meditation, one attains one"pointedness of the Chitta. %his 1e have descri*ed
a*ove. $spirants should pradtice this carefull+.
The (ain @irtue of SleepA $lthouh sleep is full of %amas, +et it is more
*eneGcial for livin *eins than even food, *ecause it *esto1s peace on the
intellect *e removin the fatiue of the *od+ and the de7ection of the mind. $
2oi has to control oversleepin , so that durin meditation %amouna ma+
not o*struct. Even the mind of a 2oi 1ill *ecome 1ea> if he does not sleep
properl+. 4hether one is 2oi or a man of the 1orld, 1hether one is sic> or
1ell, stron or fatiued in *od+, 1hether in the condition of aon+, sorro1 or
7o+, ever+one needs sleep reularl+. Nidra, li>e a 1ise devoted mother, is the
protector of allI therefore, its reDuest must *e properl+ considered. $ fatiued
*od+, distracted mind or intellect or rief"Stic>en Chitta does not ena*le a
person to enter into Samadhi, nor do the+ aid in the attainment of proper
>no1lede.
4"5 The 'ast @ritti of Chitta8Smriti 4(emory5A %he characteristics of
Smriti have *een descri*ed thus# $nu*huta"'isha+asampramosah Smritih
(-atan7al ."..) In other 1ords, in an+ experienced or realised >no1lede,
perception of some experience, even a fractional addition, is the recollection
of 1hat is experienced. %his is called Smriti or memor+. %he experiences of
o*7ects due to four t+pes of 'ritti"s"-ramana, 'ipar+a+a, 'i>alpa and Nidra"
cause Sams>ara"s in the Chitta, and these Sams>ara"s, Gndin an a1a>ener
from inside or outside, are revived and recalled. %his is memor+.
The *ature of Smriti A %hus, the nature of Smriti is that 1hich aain and
aain a1a>ens the >no1lede of the su*tle Sams>ara"s in Chitta, formed *+
the experience of an+ o*7ect throuh an+ of the senses. %hese Sams>ara"s or
'asana"s can *e said to *e seeds for, ever+ experience. Li>e the development
of a tree from a seed, Sams>ara"s or 'asana"s, 1hich are li>e seeds, are
a1a>ened *+ Smriti 'ritti in due course of time on ettin an+ favoura*le
stimulus, there*+ sproutin, as it 1ere, in the Chitta, and, havin entered into
'i7nanama+a 8osha (Intellect Sheath), the+ assume a ross form. %hen, *+
means of the $nnama+a 8osha (Food Sheath) the+ *lossom and *ear fruit.
%his Simriti is a >ind of mar> of the Sams>ara"s formed from the experience of
an+ o*7ect. %hese Sams>ara"s are of various t+pes, arisin out of -ramana,
'ipar+a+a, 'i>alpa and Nidra 'ritti"s, mixed 1ith >no1lede and inorance.
%he+ are, so to spea>, enraved on the plate of the Chitta in the form of
Smriti. ,et1een the Smriti and Sams>ara"s there is a 1or>in principle#
On this Sutra Shri '+asa ives his loss thus #
In other 1ords, Sams>ara"s or impressions are formed accordin to
experience, and Smriti is formed accordin to Sams>ara"s. %hese Sams>ara"s
are not lost throuh the o*struction of time, space and class, *ut the+ arise
throuh the instrumentalit+ of an a1a>ener. %hus, Smriti is formed out of
Sams>ara"s and Sams>ara"s are formed out of Smriti. $part from this, there is
also the principle that the o*7ect of Smriti can *e eDual or approachin the
actual experience. If it is less, then there is a defect in memor+, called
-ramosa" a defect of slippin a1a+. If it is more than actual experience, then it
comes in the cateor+ of 8alpana (imaination).
There are two types of Smriti alsoA
./ )ha!ita Smarta!ya Smriti A(&emor+ pertainin to past expriences) %his
is memor+ pertainin to the past experience and is not clear due to
inorance, imaination, error and lac> of deGnite experience. For example,
unremem*ered, un>no1n past events are repeated in dreamsI therefore,
dreams ma+ not *e considered Smriti 'ritti. ,havita Smartav+a means
memor+ pertainin to o*7ects of the past, *ut in dreams one does not have
this correct >no1lede" FI am repeatin the memories of the past.F In dreams,
often the distortion of past events is seen, 1hich are mostl+ imainar+.
0/ A"ha!ita Smarta!ya SmritiA $*havita means real memor+. %his memor+
arises in the 1a>in state or on the *asis of correct >no1lede ained durin
Samadhi. !ere also a la1 operates, that all these memories are on the *asis
of real experiences. $ll these 'ritti"s"-ramana, 'ipar+a+a, 'i>alpa and Nidra"
produce either pleasure or pain or infatuationI therefore, the+ should *e
controlled. It is *+ control of these 'ritti"s that one attains Sampra7nata as
1ell as $sampra7nata Samadhi"s.
The Fruits of (emory
%here are t1o t+pes of fruits of memor+#
./ Smriti8matra PhalaA Fruit in the form of mere memor+, ie., those 1hich
merel+ a1a>en pain and pleasure in the Chitta and su*side.
0/ @ipaka 4the cause of fructi#cation5A %hose Sams>ara"s 1hich sprout on
the strenth of memor+ and o to form a hue tree *earin the fruits of class,
life and en7o+ments, and leavin seeds for future development, are of this
second t+pe.
%he purpose in considerin Smriti after the list of 'ritti"s appears to *e for t1o
reasons " (.) It is Smriti 'ritti 1hich has the po1er of oranisin the previous
four t+pes of 'ritti"sI these 'ritti"s exist in the Chitta in some form or other,
1hether visi*le or invisi*le. (<) %hese Sams>ara"s, *+ the aid of memor+
alone, *ecome the determinants of the next *irth. It ma+ *e as>ed then# Is
there no a*sence of SmritiK %he ans1er is as follo1s#
The A"sence of Smriti or (emory
If 1e see *+ the 6ivine e+e in a tranDuil state, it seems that 1hen 1e
endeavour to enter into $sampra7nata Samadhi and move to1ards the centre
of self"consciousness *+ crossin the realm of the Chitta Glled 1ith Sams>ara"
s, 1e experience 1avelessness there. ,ut here also the natural modiGcation
of Chitta appears to *e oin on. In other 1ords the natural movements of the
luminosit+ of the Chitta continue in ever+ part of itI the+ never cease. lt is
durin &aha"-rala+a (the reat dissolution) alone that the Chitta meres in its
cause and then this movement also meres 1ith the Chitta. lt is due to the
luminosit+ of the Chitta that all this phenomena can *e o*served *+ 6iv+a
6risti (divine vision). %hus, throuh control of all 'ritti"s, 1hen an+ 'ritti does
not function, then no Sams>ara is formed, nor does there arise memor+. In
this state, 1hatever happens in the Chitta, there is entire a*sence of 'ritti or
Sams>ara. %his is experienced *+ the Sadha>a in the formulation# FI do not
>no1 1hat happened durin this time.F It is clear that at the time there 1as
>no1lede of the a*sence of all 'ritti"s, a condition similar to that of sleep.
%hus, even this $sampra7nata condition is a particular state of the ChittaI it is
not a 'ritti. lt is *+ the cessation of all 'ritti"s that -urusha a*ides in its o1n
essential nature. $sampra7nata is also a positive and not a neative state.
No1 at this stae, this much has to *e *orne in mind reardin memor+. Even
in Nirodhavastha the controlled state of mind 1hich is made up of the
repetition of Nirod>a Sams>ara"s, Smriti is operative. %hat is 1h+ 1ith the
su*sidin of the previous Nirodha Sams>ara there arises another Nirodha
Sams>ara, thus the Nirodha state of the Chitta is maintained steadil+.
Some reat men do not consider this Nirodhavastha to *e an eEect of Smriti
'ritti, *ut hold that it is a particular state of the Chitta. In S1arupasthiti,
a*idin in the Self, Smriti 'ritti is controlled, *ut the moment one oes oE this
state, this 'ritti rises aain and enaes one in activit+I it is not completel+
destro+ed. %his pursues the (iva even in -rala+a (the dissolution) and in the
*einnin of creation it catches hold of all the (iva"s.
It is important to remem*er that oneAs memor+ is possi*le onl+ of o*7ects that
are limited *+ his >no1ledeI it is not merel+ of >no1lede nor of o*7ect
alone, *ut memor+ is al1a+s a com*ination of the characteristics and
experience of an o*7ect. %hus, memor+ is essential for all activities in this
1orld or hereafter. No activit+ is possi*le 1ithout this 'ritti.
!avin descri*ed Chitta Satt1a, the a*ode of Sams>ara"s, 1e are oin to
explain ,uddhi %att1a, the a*ode of 'ritti, since most of the 'ritti"s and
activities are connected 1ith the intellect alone.
$<planation of )uddhi @rittis
$fter a careful anal+sis, the entire 1orld seems to *e full of 'ritti"s aloneI
thus, activit+ in the form of 'rittis is countless and inGnite. %he activities of
the 1orld are performed 1ith the help of ,uddhiI its innumera*le activities
cannot *e full+ listed or descri*ed. $ll the aetivities of the 1orld have,
therefore, *een classiGed into Gve roups, eas+ to explain and understand.
%he term 'ritti has *een previousl+ explained in detailI here 1e 1ill mention
onl+ that much 1hich is essential for our realisation. %he detailed
explanations of -rat+a>sha and other -ramana"s can *e found in other
philosophical *oo>s. In *rief, these Gve 'ritti"s -ramana, 'ipar+a+a, 'i>alpa,
Nidra and Smriti " arouse 5aa"61esha (desire and aversion), evil
propensities that intensif+ inoranceI the+ are called 8lista or painful. On the
other hand, those 'ritti"s 1hich produce 'ive>a>h+ati and destro+ the dar
ness of inorance are called $>lista or non"painful. It should *e remem*ered
that a little sin is converted into virtue *+ the inJuence of ood compan+,
1hile a little virtue is converted into sin *+ evil companions and have recourse
to ood compan+. No1, 1e shall explain the -ramana"s (riht >no1lede).
./ Pramana8sA In the philosophical scriptures, the num*er of -ramana"s
ranes from three to eiht. ,ut all these -ramana"s are included in the
follo1in three# -rat+a>sha (sense"perception), $numana (inference) and
$ama (*asedon scripture or testimon+). %he Grst -raman is -rat+a>sha.
N+a+a philosoph+ has deGned it thus#
Shri '+asa has deGned it thus# ,uddhi 'ritti is >no1n as -rat+a>sh 1hich
sustains the eneral or particular >no1lede arisin out of the contact of
intellect, throuh mind, Jo1in throuh the channels of the senses 1ith the
external o*7ects. %herefore, an+ direct >no1lede throuh the senses 1hich is
free from dou*t and delusion is >no1n as -rat+a>sha. 'arious schools of
philosoph+ have discussed this su*7ect in reat detail. %oo much complexit+,
ho1ever, 1ill not lead to clariGcation. %he senses are directed *+ the mind
and thus the+ contact external o*7ectsI the experience arisin out of this
contact is >no1n as -rama, and the 'ritti of ,uddhi *+ 1hich this is correctl+
>no1n is called -ramana. 4henever an+ of the senses *rins the pereception
of an+ o*7ect *efore ,uddhi and it *ecomes identiGed 1ith it, the perception is
>no1n as -rat+a>sha. In a similar 1a+, to this external perception, the internal
perception ($ntari>a -rat+a>sha) ta>es place 1ith the help of ,uddhi. 2ou 1ill
realise this &anoma+a 8osha (&ind Sheath) and 'i7nanama+a 8osha (Intellect
Sheath).
Anumana 4Inference5A %he method of >no1in an+thin, 1hether indirect,
distant or hidden, *+ reasonin on the *asis of direct senseperception is
called $numana or inference. ,+ the help of this one attains eneral
>no1lede of several indirect o*7ects. %his is also helpful in the eneral
>no1lede of the internal o*7ects.
Agama 4)ased on testimony or scriptures5A %he 1ords of Sruti, Smriti, or
authoritative scriptures, of 1ise persons or saes, are called $ama -ranama.
4hatever >no1lede is acDuired throuh -rat+a>sha and other -ramana"s,
pertains to 'ritti alone. In other 1ords, eneral and special >no1lede of all
o*7ects of the 1orld, 1hether the+ are conscious or inert, is in the form of
'ritti onl+. 6ue to this -ramana"s the activities of men o on. %hose -ramana"
s that entanle a person in the 1orld are called 8lista or painful, 1hile those
1hich produce -ara 'aira+a (supreme dispassion), 1hich aids the
development of 'ive>a (proper >no1lede) and the hihest ood, are called
$>lista or nonpainful.
0/ @iparyana 4(isconception5A 'ipar+a+o &ith+a"
(hanamatadrupa-ratishtham (-atan7al I"0) $ccordin to this Sutra, ,uddhi
'ritti 1hich sho1s the riht form of the o*7ect is in the cateor+ of -ramana,
*ut that 1hich sho1s a distorted or incorrect form of the o*7ect is called
'ipar+a+a, or 1ron >no1lede. For instance, to mista>e a roc> in the
dar>ness for a *ear, throuh defects of siht, is 1ron >no1lede. Scholars
have diEerent opinions on details of this su*7ect. Some consider $vid+a and
'ipar+a+a of the same cateor+I others consider them to *e diEerent.
4hatever ma+ *e, *oth are diEerent from -ramana (riht >no1lede) and
*elon to the cateor+ of $7nana (inorance).
2/ @ikalpa 4Imagination5A Sha*da"(nananupati Uastushun+o 'i>alpah
(-atan7al ."@) %hat 1hich is experienced *+ 1ords or ideas *ut does not have
actual existence is called 'i>alpa or imaination. %he diEerence *et1een
'ipar+a+a (misconception) and 'i>alpa should *e understood in the follo1in
1a+. %o acDuire the same >no1lede of t1o or three apparentl+ similar *ut
actuall+ diEerent o*7ects is 'ipar+a+a. %his misconception is removed 1hen
the realit+ is revealed. ,ut 'i>alpa or imained >no1lede has no ph+sical
support. $lthouh the o*7ects does not exist, still on the *asis of 1ords or
ideas or imaes it m+ ain importance and *ecome siniGcant in dail+ life. For
example, all the pictures of a formless 3od are imainar+, *ut the+ are
1orshipped as if the+ 1ere 3od. %he ten heads of 5avana, four heads of
,rahma, (iva as part of Ish1ara, the identi+ of (iva and ,rahman are clear
examples of 'i>alpa 'ritti. Unless a clear deEerentiation *et1een Sha*da,
$rtha and (nana (1ord, meanin and idea) is iven the mere use of eDuivalent
terms is 'i>alpa. In 2oa, this 'i>alpa 'ritti is >no1n as Savitar>a Samapatti.
%atra Sha*dartha"(nana"'i>alpaih Sam>irna Savitar>a Samapattih (-atan7al ."
?<). Sound (or 1ord), is meanin (or o*7ect) and the resultant >no1lede,
concieved toether os called Savitar>a Samapatti. Sound (or 1ord) and its
>no1lede, sense o*7ects (or imae), is 'i>alpa 'ritti. $ham 'ritti (the idea of
AI"nessA) is also a 'i>alpa 'ritti, *ecause this term is used on the *asis of the
identit+ of conscious -urusa and inert Chitta. %hus, the 'ritti"s of -ramana,
'i>alpa, 'ipar+a+a are directl+ related to 'i7nanama+a 8osha, the intellect
Sheath. %he+ function and are used in the 1a>in statae throuh the ph+sical
*od+. %he+ are mainl+ the 'ritti"s of ,uddhi. ,ut in Samadhi"s also the 'ritti"s
of 'i>alpa and 'ipara+a 1hich are the 'ritti"s of $7nana (inorance) arise. If
one investiates he 1ill Gnd 'ipar+a+a or 1ron >no1lede to *e the source
of infatuation, aCiction, restlessness and destruction or annihilation. $ll these
are the sport of intellect alone, 1hich manifests in diverse forms of ood and
evil in this 1orld. %o enlare on this in reater detail 1ould *e to deviate from
+our path. !ere 1e are concerned 1ith the 'ritti"s of mind or eo onl+I these
are explained as follo1s#
The @rittl8s of Ahamkara and (anas A%hese t1o %att1a"s mainl+ perform
the functions of $dana and -radana (ivin and ta>in). %he 1or>in Geld of
$ham>ara is the 8arama Sharira (the causal *od+), *ut it is $ham>ara that
causes $hamta and &amata" (I"ness and &ine"ness) at ever+ step. %hus, 1e
can sa+ that there are four 'ritti"s of $ham>ara# $dana, -radana, $hamta and
&amata" ivinf, ta>in, I"ness and mineness. %he Geld of the operation of
mind is the individual *od+ as 1ell as the cosmos ans mainl+ the astral *od+.
Its main 'ritti"s are t1oAta>inAand AivinA(to activate the senses rithl+ and
to et the decisions of the intellect, as also to ta>e up the impressions from
the Chitta and to et those impressions deposited after the decision *+ the
intellect). %hus, li>e the constitution of the ph+sical *od+, the $ntah>arana is
also a unit 1hich has four lim*s" Chitta, $ham>ara, ,uddhi and &anas. %hese
four lim*s have no1 *een descri*ed in *rief and their 'ritti"s or functions
explained. Next, +ou have to utilise these instruments in developin special
>no1lede of the inner 1orld and attainin realisation.
(anomaya 7osha 4The (ind Sheath5
Introductory8 It is to *e hoped that aspirants have properl+ understood from
the foreoin chapter the nature of the constituent elements of the t1o parts
of the astral *od+, &anoma+a 8osha (&ind Sheath) and 'i7nanama+a 8osha
(Intellect Sheath). 4hat is the function of these sheaths, ho1 are the+
mutuall+ related, and ho1 are their functions realisedK 4o commence this
topic 1ith various diarams and illustrations to explain these Duestions so
that aspirants ma+ *e ena*led to acDuire the true >no1lede of the principles
involved.
The importance of "oth sheaths "elonging to the astral "odyA $s A&ind
SheathA and Alntellect SheathA are made of su*tle elements, the+ are much
more po1erful than the t1o other sheaths (AFoodA and A'ital $irA) of the
ph+sical *od+. %he+ are especiall+ important, *ecause the+ are the means of
individual as 1ell as universal >no1lede of all o*7ects of creation, from ross
to the most su*tle. 2ou 1ill *e surprised to see ho1 the mind, the >in of the
senses, carries out the orders of the intellect 1ith s>ill, attention and speed.
!o1, *+ its divine po1er, it ena*les its maids, the senses, to carr+ out its
orders, and ho1 it chanes its form and colour 1hile receivin the reJections
of >no1lede and the functions of the Indri+a"s. lt does not ta>e even half a
second to complete all this 1or>. %his miraculous vision is *e1ilderin to the
human intellect. Further, the limitless anal+sin po1er of the intellect is no
less 1onderful. ,+ its anal+tical po1er, the intellect ascertains all o*7ects from
the rossest to the su*tlest $tman, and *+ its 5itam*hara nature (vision Glled
1ith truth) it develops discriminative understandin *et1een -ra>riti and
-urusha. %he vision of 'ive>a"8h+ati (>no1lede) is most 1onderful,
enchantin, peaceful and an a1a>ener of -ara"'aira+a (supreme dispassion).
$ll this should *e seen and experiencedI it is *e+ond description. 4hatever
can *e descri*ed is merel+ a hundredth, a thousandth or the most
insiniGcant fraction of the 1hole truth.
The Fetters of %"1ectsA %he o*7ects 1hich have overpo1ered humanit+ *+
their enchantin form have t1o aspects, ross and divine. %he su*tle"divine
forms of these o*7ects are olden fetters"po1erful, attractive and expansive.
%heir vision reminds one of 3od !imself, 4ho is the Creator of all these
unfathoma*le o*7ects, +et !e is unattached to them. In fact, it is throuh the
aid of the Omnipotent Supreme Self that this (iva (individual soul) is protected
from &a+a, the enchantin form of -ra>riti (nature), and it is *+ the race of
that Supreme -receptor that he acDuires the >no1lede of the inGnite
treasure of -ra>riti. (ust as *+ the aid of the sun the e+e is a*le to see, even
so *+ the race of 3od the (iva is ena*led to attain the >no1lede of the
illimita*le 1orld. &a+ 3od *esto1 !is 3race on +ou, so that.+ou ma+ attain
this >no1ledeN
The Formation of (anomaya 7osha 4(ind Sheath5A %he &ind Sheath is
formed out of ten Indri+a"s (senses) plus mind and Gve %anmatra"s (root
elements)"total sixteen %att1a"s. In particular, it is an action"predominatin
sheath. %he method of realisin the movements and functions of this sheath
is *ein descri*ed in detail as under#
The (eans of (okshaA $lthouh this human *od+ is the sustainer and *asis
of all the sheaths, +et one does not attain li*eration simpl+ *+ acDuirin
>no1lede of $nnama+a and -ranama+a 8osha"s. %he direct means of
attainin &o>sha is 'ive>a"(nana or discriminative >no1lede. %his is a
universall+ accepted principle. 4e have discri*ed the Grst part of the
fulGlment of this principle in the section on the science of Food Sheath. %he
second part is covered *+ the description of the science of Su>shma Sharira,
the astral *od+I it is an areate of &anoma+a 8osha (&ind Sheath) 1hich is
action"predominatin and 'i7nanama+a 8osha (Intellect Sheath) 1hich is
>no1lede"predominatin.
The A"ode of the Astral )odyA %his areate is situated in the reion of
,rahmarandhra in the human *rain. %his ,rahmarandhra is the main centre of
acDuirin >no1lede of all ph+sical o*7ects. %he entire ph+sical >no1lede of
the 4orld is realised and acDuired in this la*orator+ of the (ivatman after
perfect research and anal+sis. %his >no1lede, 1hether it is of the individual
*od+ or of the cosmic *od+, is realised here onl+. %he seventeen %att1a"s or
principles of the astral *od+ cannot *e separated from one anotherI the+
function toether, mutuall+ assistin one another. No1 +ou need to realise in
conscious experience the action of the ten Indri+a"s, mind, intellect, all
enveloped *+ -anchatanmatri> 8osha (the sheath of Gve su*tle elements) and
the ever mixed function of all these in this ver+ ,rahmarandhra.
The First @ision of )rahmarandhra A In the initial stae, 1hen an aspirant
enters into ,rahmarandhra throuh meditation, he sees various lihts of
diEerent forms, siHes and colours, scattered and shinin in this place. ,ut at
Grst he does not >no1 an+thin a*out these lihts, 1hich he has never seen
*eforeI he cannot understand them properl+. 4here are the+ comin fromK
!o1 do the+ ariseK 4hat is their purposeK 4here are the+ usedK $ll such
Duestions 1ill *e explained and illustrated throuh 1ords and pictures. 4ith
the intensiGcation of constant practice, these lihts are seen to form
oranised or*s 1hich perform and et performed reular mutual functions.
-lease stud+ the colours and forms of these lihts as sho1n in Illustration No.
.9I onl+ then can +ou *ein to realise their nature and purpose.
+escription of the Illustrations of )rahmarandhraA In the middle of the
*rain, 1here the sensor+ and motor nerve G*res and nerve tissues interlace in
a dense net1or>, one sees the oval or* of intellect 1hich shines li>e a
mercur+ liht. On top of it is the small or* of mind, 1hich shines li>e the
'enus star. %o1ards the edes of the or* of intellect there are the Indri+a"s or
su*tle senses 1hich appear li>e luminous 7e1els, $monst them the senses of
>no1lede" or the (nanendri+a"s are *rihter and more 1hiteI the+ are formed
out of the Satt1i> portion of $ham>ara, the eo"principle. $t the time of
performin the function of o*tainin >no1lede their ra+s reach out to the
external o*7ects throuh their respective orans, the sense"channels, and
thus comin into contact 1ith external o*7ects the+ reJect their >no1lede in
the mind. 4hen mind, toether 1ith this reJection, moves in the or* of
intellect, the latter, havin received this reJection, passes its 7udement.
8armendri+a"s, the senses of action, are seen alon 1ith the (nanendri+a"sI
their liht is li>e that of the evenin stars, tined 1ith +ello1. %he+ are action"
predominatin, *ecause the+ are formed out of the 5a7as"predominatin part
of $ham>ara. $ll these have *een oranised *+ a casin of the Gve %anmatra"
sI the or* of these %anmatra"s appears lihtl+ luminous. %he+ a*ide in their
o1n seats and, *ein prompted *+ mental ener+, the+ perform the functions
of Aivin and ta>inA >no1lede and action throuh prani> (vital air) nerves.
It is the ra+s of the mind 1hich emanate throuh the ten Indri+a"s and ena*le
them to perform their functions. %his entire reion of the *rain" is ever lit up
*+ the liht of the or* of the -anch %anmatra"s. %he forms of the ten Indri+a"s
are similar, *ut diEer in colours. %hus, all the functions of action and
>no1lede are performed throuh the sensor+ and motor nerves in the liht
of the -anchatanmatri> &andala (the or* of the Gve su*tle elements). In other
1ords, all the ross o*7ects rasped *+ the ross Indri+a"s are ta>en *+ these
t1o t+pes of nerve currents and the+ pass throuh the luminous veil of the
su*tle Gve %anmatra"sI thus the+ are converted into the su*tle form and then
the+ reach the su*tle Indri+a"s" %hus, the function of Aivin and ta>inA oes
on ever+ moment, da+ and niht, uno*structedl+, 1hen the Indri+a"s are
actin.
The Relationship of )rahmarandhra with the Physical )odyA %hree
inches in1ard from the e+e*ro1s, t1o inches in1ard from the temple in the
s>ull, to1ards the upper surface of the forehead, is the luminous oval"shaped
place >no1n as ,rahmarandhra, the thousand"petalled lotus, or the tenth
door. %he a*ove"mentioned seventeen lihts are situated in this and thus
placed the+ protect and enlihten the t1o sheaths of the ph+sical *od+ *+
their luminous ra+s. ,rahmarandhra is connected to &uladhara Cha>ra
throuh the spinal cord in the spinal column. %he ross ph+sical *od+ is
pervaded *+ the net1or> of nerves that emanate from the spinal cord. %hus,
,rahmarandhra is related to the 1hole *od+, as depicted in Illustration No. ?.
In the same 1a+ that a famil+ lives in a house or *irds live in their nests and
perform their actions, so intellect, mind and senses a*ide in ,rahmarandhra
and perform their functions. %he oran of smell a*ides in the nose, the oran
of taste in the tonue, the oran of vision in the e+es, the oran of touch in
the s>in and the oran of hearin in the ears. ,ut these are onl+ their ross
and outer forms. %he su*tle senses 1hich ena*le them to function exist in the
,rahmarandhra in luminous and su*tle forms. In scriptural lanuae" nose,
tonue, e+es s>in, and ears are called 3ola> (or*) *ecause these orans of
the senses are li>e lamps >ept at the entrance doors 1hich perform functions
of >no1lede and action, internall+ 1ith internal orans and externall+ 1ith
the o*7ects.
Forms of these under the inDuence of the three una8sA In
Satt1apredominatin state, ,uddhi %att1a or intellect is especiall+ *rilliant
often as luminous as mercur+ liht, often as splendid as the olden or* of the
sun, and transparent. &anas %att1a or mind is 1hite li>e the lunar or*, and
the colours of the senses shine 1ith special luminosit+.
In 5a7as"predominatin state, ,uddhi %att1a has special luminosit+,
associated 1ith restlessness. &anas %att1a shines li>e, the 'enus star and
remains ver+ active. %he senses *ecome more active and their luminosit+ also
increases. Even at other times, intellect, mind and senses are ever luminous
and active.
In %amas"predominatin state, ,uddhi %att1a appears clouded, 1hite and
opaDue. &anas %att1a is li>e the lunar or* veiled *+ clouds. %he senses
*ecome slo1 in action and dull in luminosit+. %his is the nature of the %amas"
predominatin state.
The acti!ity of the (anas TattwaA %he activit+ of mind is amaHin. ,ein
coloured *+ the o*7ects and rasped *+ the senses, mind often appears
movin a*out li>e a Gsh in aitated 1ater. %his movement in in the or* of
intellect often appears to emit some colourin, as if throuh a spra+, into the
or* of intellect. %he mind colours the intellect *+ its ra+s that are, in turn,
coloured *+ o*7ects. In this condition mind is seen li>e the 'enus star,
luminous and extremel+ active. &anas %att1a is active and *+ its ver+ nature
alert. It pervades *oth the *odies toether 1ith all the 8osha"s or sheaths *+
its ra+s. In the Satt1a"predominatin state or in the state of -rat+ahara
(1ithdra1al of senses) it shines li>e a luminous *urnin coal, *ut *riht and
calm. 4hen it has assumed the form of an o*7ect in the state 1hen the
o*7ects reJect, *ecause of the predominance of 5a7as, the movement of mind
*ecomes so Duiet and its activit+ is so enhanced that it is impossi*le to
o*serve it in full detail. $t that stae, *+ 6ivine vision, one can see onl+ a fe1
1aves. %he or* of Gve %anmatra"s appears li>e a rain*o1, puttin a veil over
them all. %he Gve %anmatra"s have encompassed $stral ,od+, the $reate
of &anoma+a and 'i7nanama+a 8osha"s, in the same 1a+ that the s>in
encompasses the ph+sical *od+.
The !ision of )rahmarandhra through IntrospectionA %he entire *rain,
Glled 1ith the net1or> of all sorts of nerve tissues, is illumined *+ the $stral
,od+ 1hich appears li>e an oval mass of liht and from 1hich roups of ra+s
emanate. %herefore, those 1ho enter into ,rahmarandhra throuh meditative
vision see these diEerent lihts in the preliminar+ state li>e the Jame of a
lamp, a candle, or man+ lamps, li>e luminous *uds, the 'enus star, man+
shinin stars, often li>e the half or full moon, or li>e liDuid mercur+ shinin in
circular forms, li>e luminous or*s of the sun, or li>e Jic>erin lo1"1orms.
Often the entire mind appears li>e a tree, leaJess, havin luminous *ranches
1ith shinin clouds hoverin over it and the 1hole scene lit up *+ moonliht.
Often one sees a dense dar> shado1. $ll these sihts are visions of senses,
mind, intellect and the nerve"centres, experienced in a haH+ 1a+. $spirants
see them in this fashion throuh their immature divine vision. %he lihts are in
the form of small or lare or*s as a mass of illumina". tion of un>no1a*le
oriin. %he+ are totall+ diEerent from external ph+sical lihts and the+ are
ever"luminous. %he+ can *e seen *ut the+ cannot *e touched. %he+ have a
special charm and s1eetness a*out them 1hich is not found in external
ph+sical lihts. %he external lihts of Gre, sun, electricit+, etc. are endo1ed
1ith heat and touch. %he+ are visi*le *+ the ross e+es or perceived *+ the
s>in, *ut these internal divine lihts are of a diEerent nature. %he+ are
constituted of the su*tle %att1a"s of -ra>riti. From the ver+ *einnin of
creation the+ have this nature and the+ 1ill continue so until the reat
dissolution of &ahaprala+a.
%hese internal masses of liht are not mere conlomerations *ut are luminous
divine po1ers, sustainin all the activities of human *eins. %he+ are *e+ond
the reach of the ross senses. %he+ cannot *e seen *+ the ph+sical e+es and
cannot *e touched *+ the s>in. Ever+ (iva is endo1ed 1ith t1o t+pes of
instruments for experiencin the fruits of 8arma"s. First, for seein, hearin,
smellin, tonchin and tastin, he is endo1ed 1ith e+es, ears, nose, s>in and
tonue, respectivel+I these are orans of >no1lede ((nanendri+a"s). Second,
for performin action he is endo1ed 1ith anus, penis, hands, feet and speechI
these Gve orans of action perform the functions of excretion, urination,
ivin and ta>in, locomation and spea>in, respectivel+. %he ten Indri+a"s
are located in the human *rain in the form of ten small luminous drops. %he
ross orans for 1hich 1e use the terms e+es, ears, nose, tonue, s>in are in
fact onl+ seats for the senses. %he po1er of seein, hearin, smellin, etc. is
uno*structedl+ present in the *rain. %he centres of the senses and the po1er
of perceivin o*7ects are situated onl+ in the *rain. 4hen the su*tle senses
situated in the *rain are a1a>ened, onl+ then can the seats of the senses
functionI other1ise the+ have no po1er of their o1n.
%hat is 1h+, 1hen the *rain centres are aEected, the external orans are
una*le to perceive o*7ects or perform functions even thouh the+ appear to
*e perfectl+ health+. %hese external orans are ever related to the *rain
centres throuh su*tle nerve channelsI in scriptural lanuae these are
>no1n as Asense"channelsA. It is throuh these sensechannels that the su*tle
senses, a*idin in the *rain 1ith mind and intellect, are related to $ham>ara
and Chitta in the heart 1here Indra, the lord of the senses, or (ivatman (the
individual soul) is present. Onl+ 1hen senses, Ainternal oransA and the
individual soul are properl+ lin>ed toether, perception of sense"o*7ects is
possi*le. No1 1e shall consider 1hether the *rain has the centres of Gve
su*tle senses alone, or 1hether it has the centres of the Gve 8armendri+a"s
also, in the form of Gve luminous drops. %he ans1er is that the ener+ of the
ten Indria"s is in the form of ten luminous dropsI in other 1ords, in the oLce
of Indra or (ivatman (lord of the senses), these ten Indri+a"s exist in the form
of su*tle ener+ onl+, in order to serve their master at all times. 4e see this
principle in ever+da+ life. In this oLce, an oLcial has under him t1o t+pes of
persons# those 1ho perform intellectual 1or>, and those 1ho perform ph+sical
1or>. In this 1a+, a concern can *e maintainedI 1ithout t1o t+pes of 1or>ers
it 1ill *e impossi*le to run a *usiness properl+. Since this is so apparent in the
1orld, ho1 can there *e an+thin other1ise in the shat"shastra"s or in the
realms of philosoph+K In all the scriptures this point has *een made clear,
throuh various aphorisms, that 1ith the Gve senses, the Gve orans of action
are also present in the oLce of the individual self in su*tle forms. %he
Sam>h+a school of philosoph+ supports this and sa+s #
FE+e, ear, s>in, tonue, nose" these are the Gve (nanendri+a"s. Speech, hands,
feet, orans of 3eneration and of excretion" these are Gve 8armendri+a"s.
%oether 1ith mind there are, in all, eleven Indri+a"s.F %his is the meanin of
the a*ove aphorism. It is an undou*ted fact, admitted *+ all, that an eEect
can never *e separated from its material cause, *ut, *ein in the 1om* of its
material cause, it modiGes itself in the form of eEect. 4hen the Shastra has
clearl+ declared that the cause is related to the *rain, then eEect is naturall+
related to the *rain itself. If half of the functions are related to the *rain (the
material cause of all functions) and half are not, then it cannot *e 7ustiGed as
a perfect function. It is, therefore, universall+ admitted that the orans of
action and >no1lede are present in the *rain in the form of ten luminous
points. %his explanation has *een iven to remove the dou*t of those 1ho
*elieve in the presence of Gve (nanendri+a"s in the *rain and not of the su*tle
8armendri+a"s. 4e no1 proceed to develop the present su*7ect. &ind, the
leader of these ten Indri+a"s, is li>e the 'enus star or the shinin moon.
,uddhi, the intellect, enaes the senses in their functions throuh the mind
alone. ,uddhi appears as a solar or*, olden in colour. lt receives ever+
direction from $ham>ara, 1hich is prompted *+ Chitta. %he conscious
individual soul is the director of Chitta.
Relationship of Su"1ect and InstrumentA %he external ross senseorans
are instruments of the luminous su*tle senses. In relation to the su*tle
senses, mind is the uidin principle. It is 1ith the help of mind, situated in
the ,rahmarandhra, that intellect recieves all t+pes of >no1lede and spreads
it. It is throuh the mind that the intellect sends its decisions ever+1here.
%hus, inJuenced *+ the functions of intellect, man+ reat philosophers
consider ,uddhi %att1a alone to *e en7o+er and actor, and the space in
,rahmarandhra is ta>en to *e the a*ode of the soul. It has *een found *+
experience, ho1ever, and +ou can also verif+ this, that the a*ode of the soul
is, in fact, in the reion of the heart, >no1n as the $nahata Cha>ra. %he atom"
li>e individual soul is seated in this ver+ place and, in association 1ith Chitta,
*ecomes actor and en7o+er. It is the astral *od+ of man that a*ides in the
ether of ,rahmarandhra.
The Support of the %r"s A No1 a natural Duer+ arises" 1hat is the support
of all the or*sK %he ans1er is that all the or*s of ,rahmarandhra, the senses,
Chitta and $ham>ara that lie at the heart, the Gve sheaths and the three
*odies, have their centre of ravit+ in $tma %att1a that a*ides in Chitta. (ust
as the solar s+stem, earth, moons, planets, etc. revolve on their axis and are
lin>ed toether, *+ ravitation of solar s+stems, performin their mutual
functions, even so, *ein lin>ed *+ the attraction of the individual soul, the
entire *od+, the Gve sheaths and the or*s of these sheaths perform their
respective functions. $ll o*7ects that are *orn of -ra>riti remain active until
-rala+a, the dissolution. %he Chetana %att1a or Supreme Consciousness alone
exists, free from movement or activit+. 4hatever is other than Chetana %att1a
Gnds rest in the -rala+a state onl+. %he entire creation is sustained in
,rahman, the Supreme Consciousness.
@isualiBation of the Functions of )rahmarandhraA $ll the su*tlest
functions, 1hether the+ *elon to ,rahmarandhra or to the or*s of the heart,
are visualiHed *+ the 6ivine e+e alone, 7ust as 1hen the mind comes in
contact 1ith the e+es, there arises movement in them. 4hen the 6ivine e+e
comes into contact 1ith the su*tle senses, then there arises a uniDue liht, in
the same 1a+ that electric liht Jo1s throuh a Glament *+ the contact of
positive and neative poles. %his divine liht is manifest in chanin aspects,
assumin diEerent forms ever+ moment. lt is li>e the chanin forms and
colours of clouds in the rain+ season, aEected *+ the ra+s of the sun and the
movements of the 1ind. Such chanes are diLcult to descri*e. Even the
movement of clouds is ver+ dull compared 1ith the activit+ of the divine liht
1hich moves ver+ fast. %hose +ois 1ho have perfect Sam+ama, and 1ho,
throuh the po1er arisin out of it, are a*le to see the nature of the su*tle
senses and their su*tle %anmatri> o*7ects *+ the divine e+e, are also a*le to
see directl+ the chanes that ta>e place throuh the divine e+e in the o*7ects
of perception. %his vision is not experienced *efore the perfection of Sadhana.
$s the ra+s of the sun are seen to emanate throuh the clouds, and, comin
into contact 1ith o*7ects, illumine them, so one sees the functionin of the
divine e+e throuh the su*tle"senses, illuminatin the form, taste, etc. of
su*tle %anmatri> o*7ects. Luminous ra+s emanate from the senses, su*tle
orans of action, mind, intellect and other or*s also. %hese ra+s are of
diEerent >inds and the+ are seen to perform diEerent functions. It is a
1onderful siht to see 7ust ho1 the mind and intellect enae themselves in
these vivid activities, veiled *+ picturesDue lihts, *ein reJected *+ the
o*7ects of the senses. It is *e+ond the capacit+ of an individual to descri*e
adeDuatel+ in 1ords this inner vie1 and the uniDue *eaut+ and movements of
these or*s.
Some Points to Remem"er A Some points should *e remem*ered *efore
one enters into further realisation of these m+stic facts. &ind Sheath"Intellect
Sheath and the or* of Gve %anmatra"s, 1hich *elon to ,ra*marandhra, and
the luminous or* or mass *elonin to the ,LISS Sheath" all these are liht,
(1eihtless) li>e 1ind 1aves, short and liht as Gre, transparent as the s>+,
shinin li>e lihtnin, thin and soft, elastic as ru**er, expansive as the s>+,
ver+ charmin and *eautiful, full of consciousness and the 1onder and
randeur of life, pleasin, delihtful and ever"endo1ed 1ith novelt+. %he+ are
ever in movementI the+ never assume a static or an immova*le state. Even in
the state of Nirvi>alpa or $sampra7nata Samadhi, 1here there is cessation of
'ritti"s, one or other modiGcation oes on. In other 1ords, 1hen the Grst
Niruddha Sams>ara (impression of control) su*sides, the next Niruddha
Sams>ara arises. %his process continues for a lon timeI even in proloned
Niruddha state, or in the proloned state of $sampra7nata Samadhi, all the
mutual su*tle functions of the sheaths, *lood circulation, etc. are maintained.
The Secret of acFuiring 7nowledge A 4hatever ma+ *e the nature of
>no1lede, one cannot acDuire it full+ 1ith the ver+ Grst tentative eEort.
8no1lede of the aforeseen -h+sical sheath and the 'ital $ir Sheath sto1l+
*ecomes more perfect, and their secrets are more full+ revealed as the su*tle
intellect, arisin out of the vision of the su*tle *od+, is exercised aain and
aain. In other 1ords, the hidden facts reveal themselves, and the intellect
*ecomes more deGnite until the Sadha>a or aspirant *ecomes stead+ in his
1isdom (Sthita"-ra7na). Even the su*tlest o*7ects relatin to the astral, and
the causal *odies are to *e seen directl+ *+ meditative vision. One has to live
in association 1ith an experienced 2oi for a lon time under his uidance,
and to practise 2oa 1ith faith and devotion. It is *+ a special race of his
3uru that he can experience these and attain hiher states of 2oa. $ll true
o*7ects of vision are seen *+ the divine e+e alone. %herefore, it is a matter of
understandin *+ the heartit is not a science that can *e limited in 1ords.
4ith the help of the illustrations +ou can understand ho1 the su*tle o*7ects
1hich are *e+ond the ross sense"perceptions are comprehended *+ the
divine e+e. (ust as eoraphical and eoloical >no1lede is, made easier
throuh maps, so illustrations can ena*le one to understand these matters. $
teacher 1ho is perfect in Sam+ama controls the mind of his disciple *+ his 1ill
and ena*les the vision of the disciple to Gx itself,O in ,rahmarandhra or in
the Chitta. !e continues to point out the su*tle o*7ects throuh the force of
his o1n 1illI he explains their functions also 7ust as teachers explain
eoraph+ throuh maps.
Importance of the Statements of SagesA It is *ecause of some
imperfections in individual realisation that there exists diEerence *et1een the
authoritative statements and the eneral vie1s. 4hile investiatin the inner
secret science the use of imaination ('i>alpa) is not entirel+ free from defect.
$s 1e have sho1n in the explanation of $ntah>arana Chatusta+a, merel+
ta>in the name of an o*7ect tells one nothin a*out it, *ut *+ coniHin the
o*7ect itself it ma+ *e properl+ >no1n. $n aspirant 1ill Gnd the o*7ect of his
meditation for himself. ,ut if, on the *asis of imaination, one sho1s him an
o*7ect 1hich is not there, then this is deceptive and false. Some such thins
have *een 1ritten a*out 'i7nanama+a 8osha 1hich a*ide in ,rahmarandhra
or $nandama+a 8osha 1hich a*ide in the heartI such fancies are on the *asis
of imaination. %hose 1ho consider that the heart is situated in the *rain also
thin> that the *rain is the seat of t*c individual soul, *ut this is aainst
testimon+ as 1ell as aainst direct perception. 4e shall, therefore, consider
this Duestion of the position of ,rahmarandhra and the evidence for it.
Ascertainment of the Positions of )rahmarandhra and SoulA $s lon as
one does not acDuire the po1er of the 6ivine vision for enterin inside, that
is, the development of 6ivine vision throuh the practice of meditation, one
cannot arrive at an+ correct or deGnite conclusion merel+ *+ readin *oo>s or
*+ hearin philosophical discussions. Furthermore, 1hatever visions arise ma+
*e impure. %hat is 1h+ spiritual truths as descri*ed in the Upanisads and
other philosophical texts are considered to *e ver+ diLcult for realisation, and
there are some diEerences of opinion in interpretation. ,ut 5ishi"s are explicit
in their in7unctions #
In other 1ords, $tman cannot *e realised *+ simpl+ hearin or stud+in
scriptural instructions alone. Literar+ scholars, 1ithout understandin the
secret meanin of the scriptures, create diEerences of opinion and confusion
*+ mere 1ords. It is reretta*le that the+ do not even >eep silent. Such
individuals, on the *asis of their imaination, consider ,rahmarandhra to *e
the seat of the soul, and the+ *rin forth Duotations from the Upanisads to
support this. For instance, in ,rihadaran+a>a Upanisad 5ishi 2a7naval>+a sa+s#
In other 1ords, the lor+ of the 1orld is situated in the inverted cup, the face
is do1n1ard and the *ottom up1ard. Seven 5ishi"s a*ide on the ede of this
cup and the eihth speech descri*es the nature of ,rahman.
%his has *een interpreted on the *asis of 1ords and imaination in the
follo1in 1a+# that the lor+ of the 1orld is -rana" on the surface of the head
there are t1o ears, t1o e+e, t1o nostrils, one tonue and the eihth speech.
On the *asis of imaination the lor+ of the 1orld is ta>en to *e -rana. %he
seven 5ishi"s have *een interpreted as -rana"s, and -rana"s have *een
interpreted as senses. Such a totuous interpretation has led to confusion. %he
clear and simple meanin is the po1er of realisin the >no1lede of universe
is seated in the s>ullI in other 1ords, &ind Sheath and Intellect Sheath a*ide
here, &ind, intellect and Gve senses are the seven, 5ishi"s 1hich ena*le a
person to acDuire >no1lede. Speech is indicative of all the 8armendri+a"s
1hich descri*e internal as 1ell as external >no1lede. %his is the point in the
s>ull 1hich is ,rahmarandhra, the main centre for acDuirin >no1lede. It is
the controller of *od+, -rana"s, mind and all the sheaths, *ut it is not the main
source of consciousness. %he source of consciousness is in the Chitta, 1hich is
the a*ode of the soul, and Chitta lies in the reion of the heart. %herefore, the
*rain is li>e the oLce or la*orator+ of the individual soulI it is not its
residence.
No1, 1e shall descri*e the main leader of the &anoma+a 8osha, >no1n as the
&anas"%att1a, mind.
Introduction to (anas8Tattwa or (indA 2ou ma+ *e surprised at this
headin. %here are fe1 people in the 1orld 1ho do not >no1 the name of
mind. Learned or inorant, villaer or to1nsman, civilised or uncivilised, most
people are familiar 1ith the 1ord A&indA. %he mind has special importance in
the 'edas also. From time immemorial aruments and diEerences of opinion
exist in relation to mind. In the time of 8in (ana>a, various spiritual
conferences 1ere oranised, an the main topic of discussion 1as simpl+ this
mind. %here has *een much anxiet+ in the human race on this Duestion of
mind, due to inorance of its essential nature and its functions. &an+
functions are even attri*uted to mind 1hich do not *elon to it.
In man+ scriptures there are statements such as " *ana 4&a *anus'Yanam
)aranam #andha'*oksha!o" (&aitra+ani -. =, &antra 9?) %hat is" F&ind alone
is the cause of *ondae and li*eration of human *eins.F Such statements
have often *een misunderstood. &ind and intellect have *een considered one
and the sameI therefore, there has *een confusion reardin their functions.
Interminlin of their ood and *ad functions 1as all attri*uted to the mind
and human *eins had no clear idea 1hat this mind could *e. %his is not 7ust
the fault of ordinar+ people. Learned scholars have studied the scriptures and
passed on their >no1lede to the eneral pu*lic 1ithout themselves attainin
realisation. Nor did the+ strive to achieve proper research in this matter as is
done in most su*7ects no1ada+s. %he pu*lic listened to lecturcs and *elieved
them to *e facts. -rior to m+ o1n experiences I m+self had similar vie1s on
the *asis of stud+ of *oo>s. No1 I have attained a deGnite conclusion due to
the realisation and 1hich I have descri*ed in the chapter on $ntah>arana
Chatusta+a. %here I have sho1n the diEerent functions of mind, intellect,
$ham>ara and Chitta. &ind is a lim* of $ntah>arana, 1hich is associated 1ith
intellect, 1hich is >no1lede"predominatin. %his action"predominatin mind
comes into contact 1ith intellect and senses and serves them li>e an eLcient
servant. !ere is a short deGnition of mind# &ind is the facult+ 1hich performs
the functions of ivin and ta>in of o*7ects and action 1ithout an+
deli*eration.
It is also correct to sa+ that due to the eDual proportions of Satt1a and 5a7as,
Duic>ness of function is an intense characteristic of mind. If this propert+ 1ere
a*sent from the mind, no action of the soul, 1hether of >no1lede or of mere
activit+ could *e performed 1ell. %herefore, 1hat is most needed in Sadhana
is to control the Gc>leness of the mind. So +ou should visualise functions of
the mind in a special 1a+ in this &anoma+a 8osha.
+e#nite !iew a"out (anas8Tattwa A It is our deGnite vie1 reardin mind
that it is ver+ po1erful, extremel+ *riht, devoid of heat and touch, havin a
luminous and extremel+ active su*tle liht, *ecause it is constituted of 5a7asi>
and Satt1i> portions of the Samasti $ham>ara (cosmic eo"principle), it is
endo1ed 1ith the properties of *oth Satt1a and 5a7as 3una"s. For this reason
it ena*les the Satt1a"predominatin senses to perform their functions of
*rinin >no1lede of sound, hearin, form, taste, touch and smell. Similarl+,
it ena*le the 5a7as"predominatin orans of action to perform their functions.
,ecause of its natural Duic>ness and activit+ it reJects the o*7ects and actions
*rouht *+ the senses, and merel+ performs the functions of ivin and
ta>in. %here is no discriminative po1er in the mind. 4hen speciall+
overpo1ered *+ 5a7o"3una, the mind *ecomes ver+ Gc>le and does not allo1
the ,uddhi %att1a to *e one"pointed durin Sadhana. ,ein of the nature of
the three 3una"s, the mind is also inJuenced *+ them, and thus *ecomes
associated 1ith virtues and vices. %herefore, it, is necessar+ to control its
restlessness and unrelia*ilit+. 'arious methods of controllin mind are 1ell
>no1n. Some of them are iven *elo1, althouh some have *een mentioned
alread+ in the chapter on $ntah>arana Chatusta+a. %he follo1in are essential
points#
Control of (ind A In a similar fashion to control Chitta, the suppression of
the Juctuations of the mind can *e *rouht a*out *+ the method of $shtana
2oa" the eiht lim*s of 5a7a 2oa. In the Sutra"s of Shri -atan7ali prominence
has *een iven to ChittaI hence 2oa has *een deGned as the cessation of the
'ritti"s of the Chitta. ,ut as 1ord also denotes (as individual stands for the
roup), therefore, in this instance the entire $ntah>arana is implied *+ the use
of the term AChittaA, since these 'ritti"s arise in all the four lim*s of
$ntah>arana"Chitta, $ham>ara, ,uddhi and &anas. &ind is a lim* of
$ntah>arana and its 'ritti is Sam>alpa" 'i>alpa, the Juctuations caused ,+
Aivin and ta>inA. %he method of controllin all the 'ritti"s of $ntah>arana is
the practice of 8ri+a 2oa, as descri*ed in the 5a7a 2oa of Shri -atan7ali. 8ri+a
2oa consists of practice of austerit+, stud+ of scriptures and surender to 3od
(-atan7al II".). 4ith devotion and >no1lede one should practise austerit+ and
stud+ the scriptures and also practise all the eiht lim*s of 5a7a 2oa,
especiall+ 2ama and Ni+ama, in ever+da+ life. 4ith the destruction of the
impurities and aCictions throuh the Samadhi"s, 1isdom increases and
realisation shines more and more until one attains self"realisation throuh
discriminative >no1lede. $ll the lim*s of 5a7a 2oa are ver+ eEective
methods of destro+in the 'asana"s of aCictions, impurities and distractions.
4hen one is a*le to control mind *+ the practice of -rat+ahara (1ithdra1al of
senses) one raduall+ Gnds success in concentration, meditation and the
Samadhi"s.
,hat is Pratyahara- -rat+ahara is a com*ination of the t1o terms "-rati
and $hara, meanin relinDuishment or renunciation of food for the senses, i.e.
one should not accept this food and should turn a1a+ from it. Sound, touch,
form, taste and smell are the Gve forms of food for the senses. 3ivin and
ta>in, comin and oin, etc. are the functions of the orans of action. 4hen
the Indri+a"s rest peacefull+, havin enerall+ renounced their functions, this
state is called -rat+ahara, *ut there is also the state of -rat+ahara for the
mind. In the process of acDuirin >no1lede, the lord of the senses is the
mind. %he lord of the mind is the intellect, and the companion of the intellect
is the Chitta. 4hen the mind *ecomes attached to astral o*7ects throuh the
channel of the senses, *ein over"po1ered *+ the memor+ of impressions,
then Chitta, $ham>ara, ,uddhi, &anas and Indri+a"s *ecome as if directed
out1ards to rasp o*7ects. ,ut if, 1hen the Indri+a"s are in contact 1ith the
astral o*7ects, the lord of the Indri+a"s (the mind) does not accept the
reJection of impressions *rouht *+ the senses, i.e., if the mind does not
assist the senses, then there is no conition of the o*7ects. %his state of mind,
1hen it does not reJect o*7ects, is >no1n as -rat+ahara (1ithdra1al).
,+ the practice of the lim*s of +oa, the mind is detached from o*7ects and
*ecomes concentrated on one o*7ect until it is id identiGed 1ith it. Even in this
state the senses turn in1ards and follo1 the mind, *ut 1hen mind is
controlled, the senses cease their functions and remain peaceful. %hen, even
in the presence of distractions such as lust, aner and reed, the senses
remain unmovedI the+ do not rasp o*7ects or distractions and are at peace.
4hen the mind does not reJect o*7ects of the senses it has attained the state
of -rat+ahara. -lease see the method of realisin this in this chapter on
'i7nanama+a 8osha (Intellect Sheath).
In descri*in the characteristics of -rat+ahara, the 2oa Sutra states# $nu>ar
Iva (-atan7al II"B?), meanin Aas if imitatinA. %he meanin of this term is
clariGed *+ the explanation in the precedin pararaph. $lthouh sections of
the 2oa 6arshan have descri*ed -rat+ahara as one of the external means,
5ishi 2a7naval>+a considers it to *e one of the internal means. %he fruit of
-rat+ahara has *een descri*ed #
In other 1ords, the perfection of -rat+ahara is the attainment of complete
master+ over the senses. %his is *orne out *+ the interpretation in the
precedin pararaph. %here is no dou*t that 1ith the master+ of senses one
attains master+ over mind also. %he more one attains perfection in -rat+ahara
the more one develops Grm and stead+ practice in concentration.
Concentration of (indA It should *e remem*ered that 1ithout the
assistance of mind, no Indri+a can perform its functions. In $nanda and
$smita states of Samadhi, *oth mind and intellect also ive up their functions
and rest peacefull+ in their o1n selves. &ind and intellect have no
transactions 1ith the Indri+a"s or 1ith the Chitta. For the control of mind, one
should practice concentration and meditation, 1ith -rat+ahara. -ractice of
meditation 1ith concentration is, as it 1ere, tetherin the mind to a Gxed
post. %he mind oes round and round the post until it *ecomes exhausted and
then it sits do1n Duietl+ althouh it does not *ecome completel+ inactive. In
6harana, 6h+ana and the Samadhi"s the functions of the mind *ecome more
and more su*tle until it seems devoid of activit+, *ut it is never a*solutel+
inactive. (ust as a 1hirlin top in full s1in appears stead+, or the sun, the
moon and the earth, thouh movin, appear static, even so the mind appears
to *e stead+.
+hyana 4(editation5A %he Sam>h+a Sutra descri*es 6h+ana as follo1s#
%he meanin of this is that 6h+ana is to >eep the mind detached from all
o*7ects and the oscillations caused *+ them, except the one o*7ect of
meditation. In the practice of concentration one should meditate on one
o*7ect, 1ith love and devotion, i.e., on the liht and *LISS of the Lord and the
Ind1eller refue of the Sadha>a, and tr+ to enter !is *ein, in the same 1a+
as a river enters into the ocean. One should not thin> upon an+ o*7ect other
than 3od. %o *e a*sor*ed in the Ind1eller, the Lord, as the o*7ect of
meditation is the *est practice. %he term -rat+a+ai>atanata in 5a7a 2oa
means un*ro>en Jo1 of concentration on the o*7ect of meditation. (nana
(>no1lede) is an aid in the practice of meditation. 4hen (nana is com*ined
1ith 6h+ana, it *ecomes livel+, pleasant and *LISSful. %he statement #
that is, F%here is no 6h+ana 1ithout (nanaF illustrates this com*ination.
4henever intellect, associated 1ith 'asana"s and 1orries, is una*le to enter
into meditation, one should, 1ith the help of 1isdom and >no1lede, reJect
upon the nature of the 1orld"phenomena constituted of the three 3una"s. ,+
puttin Duestions to oneself one should tr+ to Gnd out the real cause of
1orries, pain, memories and vacillations of the mindI there*+ one carries out
the practice of Nididh+asana (continued inDuir+). 4hen the intellect is
enaed in such thouhts, the mind 1ill ive up its 1ilfulness and 1ill
enaae in one line of thouht. $s a stu**orn horse can *e *rouht *ac> to
the proper path *+ a rounda*out manner, so the mind, havin iven up its
o*stinac+, enters into meditation in a composed manner. %his also is an eas+
method.
Realisation of the Functions of the (indA In the a*ove section 1e have
discussed the state of enterin into ,rahmarandhra throuh divine 'ision in
order to realise its functions. No1, please >eep the illustration of
,rahmarandhra in front of +ou. $lthouh there is some diEerence *et1een the
realit+ and its illustration +et if +ou proceed on the *asis of this illustration
+ou 1ill attain realisation of the facts, 1hich lead +ou to supreme
contentment. 2ou 1ill Gnd the colours and forms of mind, intellect and senses
and their functions exactl+ as illustrated therein. !avin seated +ourself in
meditation, tr+ to concentrate on the middle of the s>ull throuh +our divine
vision. First of all, direct +our vision to1ards the mind, 1hich is shinin li>e the
lunar or* or the 'enus star, and >eep this liht stead+. 4hen a little
steadiness has *een acDuired, +ou 1ill see the ra+s of the mind comin into
contact 1ith the Indri+a"s. 4hen the contact of these t1o is clear, +ou 1ill
come to see ho1 the mind manifests a special thro* or ripple 1henever it
accepts the sense impressions *rouht *+ the Indri+a"s. 4hile castin the
reJections of o*7ects in the or* of the intellect, there arise extraordinar+
actions and reactions, due to the mutual relationships of mind and intellect.
%hese thins cannot *e descri*ed adeDuatel+ in 1ords, nor can the+ *e full+
illustrated in a picture. %he sun, moon and stars, althouh the+ are round li>e
*alls, *ut 1hen sho1n on a paper appear to *e Jat, even so the intellect,
mind and the senses are round li>e an e +et appear Jat. Onl+ *+ the mature
vision of meditation are the+ seen in the true form. 4hen these Indri+a"s,
under the impressional po1er of the mind, enae themselves in various
actions, one should then o*serve the promptin forces of the mind, the
activit+ of the senses and the mutual chanes that ta>e place in the forms
and colours due to their interaction. If at the time of meditation, 1ith e+es
closed, o*7ects li>e stars or lo*ules of liht of diEerent coulours appear
comin out at the centre of e+e"*ro1s, these should not *e mista>en to *e
the lihts of su*tle Indri+a"s, mind or intellect 1ith the desire to o*serve
an+thin durin such concentration, the action of the su*tle e+e thro1s liht
on all sorts of nerves in the areas and these tihts 1ant to come out *ut as
there is no outlet due to the e+es *ein closed, the liht of the optical nerves
comes in contact 1ith the e+e"*alls and produces the eEects descri*ed a*ove
creatin such diEerent appearances. ,ut if durin meditation the e+es are
>ept half open and an extraordinar+ luminous lihts appear, then these should
*e considered of the forms of such as the Indri+a"s, mind, intellect, etc. %his
manner of meditation removes the illusions mentioned a*ove. $ll the Indri+a"s
are li>e small circular points of liht. 4hichever Indri+a is prompted *+ the
mind, it *ecomes especiall+ active, and starts performin its function. $lmost
all people experience all the Indri+a"s functionin toether at the same time,
*ut, as has *een mentioned *efore, it is *ecause of the natural Duic>ness of
the mind that one experiences this illusion. %he mind actuall+ contacts the
Indri+a"s one after another, *ut this rapid action is not at Grst realiHed *+ us.
4hen one has to thread lotus or rose petals put toether, one on the other, it
is immediatel+ o*vious that the needle has to pass throuh the petals one
after anotherI so the Duic>ness of the mind and its intense activit+ appears as
an immediate eEect. (ust as a lon stic>, 1ith *urnin torches at *oth ends,
1hirled round the *od+ rapidl+, appears to *e a complete circle of Gre
*ecause of the Duic>ness of the motion, so the mind appears to perform man+
functions at the same time durin its rapid motion.
4hen the mind is not in contact 1ith the senses, no Indri+a"s 1ill *e a*le to
rasp an+ o*7ect or to perforrn an+ function. %his is analoous to the fact that
althouh +ou have e+es, +ou do not al1a+s seeI althouh +ou have ears, +ou
do not al1a+s hear. One should tr+ to intensif+ the practice of visualisin the
movements of the mind. Novices in meditation onl+ perceive these
movements erraticall+, sometime not at all, *ut after intense practice for a
lon time the functions of the mind and the senses are seen actin toether
clearl+ and accuratel+. %here is no ain in hasteI this exhausts patience.
Continue +our practice Grml+ and patientl+ 1ith faith. 2ou 1ill surel+
experience the inner visions accordin to +our o1n self"eEorts. $ll these
su*7ects are *ased on oneAs o1n experience and, therefore, ever+ aspirant
must personall+ develop such experience.
%he presence or predominance of a particular element in each sense 1ill no1
*e considered. 4e notice in our da+"to"da+ activities that our e+es perform
the function of seein alone, and not of hearinI the ears hear onl+, the+ do
not see. %he reason is as follo1s. Ever+ Indri+a, 1heiher it is ross or su*tle,
has in it a predominance of a particular %att1a. Other %att1a"s are present
there to assist that particular %att1a 1hich predominates. ,ecause of this
specialisation, thise Indri+a"s rasp their respective o*7ects. $nnama+a 8osha,
the Food Sheath, is made up of the Satt1i> portions of the Gve reat elements
1hich 1e have discussed previousl+. On the *asis of this, ever+ Indri+a has
predominance of a particular %att1a, toether 1ith the presence of other
%att1a"s 1hich assist the predominatin one.
The Predominance of Tattwa8s in the %rgans of Action 47armendriya8
s5 A
.. In relation to other 8armendri+a"s, the Grst %att1a (earth element) is most
predominant in the anus and the other four %att1a"s are assistin the Grst
%att1a.
<. In the enerative oran, the 1ater element is predominant.
9. In the feet, the Gre element predominates.
?. In the hands, the air element predominates.
B. In the Indri+a of speech, the ether element is especiall+ predominant.
The Predominance of Tattwa8s in the Senses of Perception
4Enanendriya8s5A
.. %he earth element predominates in the nose.
<. %he 1ater element predominates in the tonue.
9. %he Gre element predominates in the e+es.
?. %he air element in the s>in or touch.
B. %he ether element in the ears.
%he remainin %att1a"s assist each of the predominatin ones. $s these Gve
reat elements are the material cause of the Food Sheath, so the+ are the
material cause of the ross orans of action and the ross or*s of the senses
of perception. %hese elements are present in all of them, *ein their material
cause. Similarl+, in the su*tle form of the follo1in ross Indri+a"s# Satt1i>
$ham>ara is present as a material cause in the (nanendri+a"s, 5a7asi>
$ham>ara in the 8armendri+a"s, and Satt1i> and 5a7asi> portions of
$ham>ara in the mind 1hich is the prompter of all other Indri+a"s. ,ecause
$ham>ara is the material cause of all these, &anoma+a 8osha (the &ind
Sheath) is an $reate of the mind and the Indri+a"s toether 1ith the Gve
%anmatra"s. $ll the Indri+a"s, 1hether the+ are su*tle or ross, experience
en7o+ment due to the promptin of the mind, 1hether these en7o+ments *e
su*tle or divine (-anch %anmatri>) or not divine (pertainin to the ross Gve
elements).
$ 2oi 1ho is a*le to understand and, *+ practice, directl+ perceive the su*tle
mutual operations of the mind, the Indri+a"s and the Intellect, that is, the
functions of &anoma+a and 'i7nanama+a 8osha"s as the+ acts in the fraction
of a second, 1ill *e a*le to attain the >no1lede of the self successfull+. %he
luminous mind, throuh its seat in the place of ,rahmarandhra, +et pervades
-ranama+a and $nnama+a 8osha"s *+ its luminous ra+s, even in the same
1a+ that a lamp, placed in one spot, illumines the entire room *+ its liht.
4hen the mind oes on oEerin the perceptions ta>en from the senses to the
intellect for the 7udment, then, in that special condition of the mind, the
1aves arisin in it and its Duic> vi*rations are ver+ su*tle and of reat
intensit+, so that a 2oi, seein these thins, is amaHed and *e1ildered. %he
functions of the mind are direct in the 1a>in state and indirect in the dream
state. In *oth states, the en7o+er of the o*7ects is ,uddhi alone. %he condition
and functions of the mind, 1hen under the inJuence of lust, aner, fear, rief,
etc. have *een depicted in Illustration No. .?. -lease stud+ this diaram and
tr+ to realise it internall+.
The SeFuence of Inner @ision of Functions of $!ery 7armendriyaA
-lease remem*er the follo1in seDuence in all inner visions. %he aEerent and
eEerent nerves that arise from the ross 8armendri+a"s and (nanendri+a"s
reach the three parts of the *rain" cere*rum, cere*ellum and medulla
o*lonata, and from there the+ send their sensations to the su*tle
8armendri+a"s and (nanendri+a"s. Next, visualise the functions of the
8armendri+a"s in association 1ith the mind and the intellect. First of all, *ein
*+ visualisin the oran of actionI let us start 1ith 3uda, the anus.
The %rgan of $<cretion A %he function of the anus is excretion. !o1 does it
perform this functionK 4hat are the functions that ta>e place in our sheaths
1hile passin excretaK 2ou should visualise these processses, enterin into
&uladhara Cha>ra, the *asal plexus, *+ the sharp vision of meditation. First of
all, recollect from +our memor+ the state in 1hich excreta pressed upon the
anus. 'isualise ho1 the aEerent nerves situated at the openin of the anus
*ecome active 7ust *efore excretin. ,+ contractin and expandin the anus,
visualise a place inside the *od+, a*out six or seven inches a*ove it, 1here
there arises a particular form of restless sensation, the desire for evacuation.
lt arises in the su*tle Indri+a of the ross oran of action, the anus. Seated in
,rahmarandhra, the cause of this desire is ,uddhi or Intellect. See ho1 the
intellect oes on sendin this desire throuh the mind ceaselessl+, ho1 the
mind activates this desire to evacuate in the lare and small intestines
throuh eEerent nerve G*res throuh the spinal column. 'isualise, 1ith +our
meditative vision, the movement that ta>es place in the reion of the anus,
six or seven inches a*ove it in the place >no1n as 3anesh Cha>ra, at the time
of evacuatin. %hen the eEerent nerve G*res of action and those of
>no1lede 1ill appear to *e extremel+ active. 8no1lede and action, *oth
passin throuh the spinal column and promptin the intestines, reach the
top of the spinal column (Su>shma Sharira"$stral ,od+) passin 7ust in front of
modulla o*lonata throuh similar nerve G*res. In order to reach
,rahmarandhra from the a1a>enin of the anus, the experience of this
movement is seen in the lare intestines in the 1aist reion, then in the *ac>,
next in the nec> and ultimatel+ in the ,rahmarandhra. 4hile reachin
,rahmarandhra from the anus, >no1lede and action are converted into
su*tle %anmatra"s 1hich 1ill *e seen to inJuence the su*tle oran of the
anus. %his receives the inJuence of sensations converted into %anmatra"s and
1ill appear active. $ll these functions can *e seen onl+ in a deepl+ a*sor*ed
state, and this vision should *e >ept in vie1. $ll the su*tle lndri+a"s perceive
the %anmatri> forms of >no1lede and action. ,ut it should *e 1ell
understood that the same s+stem holds ood enerall+. 4ith the help of
divine po1ers, o*tained *+ the master+ of Sam+ama, a 2oi acDuiries a state
of master+ over the elements and the lim*s of the astral *od+, i.e. the su*tle
and divine Indri+a"s are ena*led to experience ross and su*tle o*7ects and
are a*le to en7o+ them *oth. %herefore a 2oi can ma>e the astral *od+ also
do the same 1or> 1hich he does throuh the ph+sical *od+. ,ecause of the
motion of the su*tle anus oran, the mind reJects it and *ecomes active in
the or* of the intellect. $t this point the intellect converts its decisions into
su*tle impressions (Sams>ara"s) and sends them out in the form of a liht
from its or*. Next, this impression, havin caused the luminous or* of the Gve
%anmatra"s, enters into the heart. %hen $ham>ara, the ross eoprinciple,
rasps this impression and lodes it in the or* of Chitta on the other side, the
intellect sends its decisions throuh the mind, throuh the channel of the
same sense, raduall+ from the astral to the ph+sical *od+ and ena*les the
ross oran to function. $ll these coordinated functions ta>e place at the time
a man is evacuatin. %he+ can *e clearl+ understood from Illustration No. .B.
%herefore, use this Illustration to help +ou to visualise. $fter this, +ou should
o on visualisin the functions of the other orans also. 5emem*er this -oint
that the ross Indri+a"s rasp the ross o*7ects and the >no1lede pertainin
to them, all ross actions, and all that is ross. $nd the su*tle Indri+a"s rasp
onl+ su*tle >no1lede and action, 1hich has attained the nature of the Gve
%anmatra"s. Ever+ function or visualisation that ta>es place in the su*tle 1orld
1ith the su*tle o*7ects throuh the su*tle *od+ is visualised 1ith the divine
e+e alone.
The %rgan of enerationA %he oran of eneration performs t1o functions"
urination and eneration. First of all, tr+ to visualise the function of urination
in the same 1a+ as +ou did 1ith the function of excretion. $ssociated 1ith the
second function is the process of copulation. !ere one should understand that
lust is of t1o t+pes. One is due to the revival or the memor+ of previous
Sams>ara"sI the other is due to external touch or lustful sihts and tal>s. Its
inJuence is seen in men in the form of fall of semen, and in 1omen in the
form of excretion of a special Juid. $lthouh enerall+ all the su*tle Indri+a"s
and the mind have the nature of expansion and contraction 1hile performin
their respective functions of >no1lede and action, +et amon the
8armendri+a"s the oran of 3eneration is the onl+ Indri+a 1here the inJuence
of the lust is speciall+ manifest in the form of contraction and expansion. %he
enerative forces *ein speciall+ manifest in this oran, it is the cause of the
*irth and production of all species from divines to men and do1n to small
insects. $ll creatures are under the inJuence of this oran and most are
slaves to it. $mon the 8armendri+a"s the oran of 3eneration, and amon
the (nanendri+a"s the sense of taste in the tonue, are the most po1erfull
orans. %o acDuire master+ over these t1o is the most diLcult tas>. %hat is
1h+ a ,rahmachari 1ho has acDuired such master+ is iven the hihest
respect. 4ithout realisation and supreme dispassion, no one can acDuire this
master+. &aster+ over these t1o implies master+ over the ma7or part of the
sense 1orld. %hrouh eiht forms of *rea> in the practice of continence, such
as seein, touchin, tal>in, etc. 1ith the opposite sex, *+ seein animals and
*irds in the act of coha*itin, *+ immoral touch or *+ the memor+ of the
internal lustful impressions, excitement starts in the penis.
,ecause of the presence of these t1o causes, sensation is carried throuh the
sensor+ nerves to the *rain and the oran of 3eneration seated in the
&anoma+a 8osha is inJuenced. In the state of meditation, one can visualise
the chanes that ta>e place in the su*tle oran of 3eneration, and due to
these chanes, mind and intellect develop diEerent colours and forms. ,+
visualisin these functions, one can understand the special features and
actions of the particular oran. %he same is the 1a+ of acDuirin the science.
The %rgan of 'ocomotionA %he main function of the feet is comin and
oinI this should also *e visualised *+ inner vision. %his function is of t1o
t+pes. First, for the sa>e of maintainin the *od+. In this state, there is no
special chane of mind, intellect, or the su*tle oran of locomotion. %he
second t+pe ta>es place throuh fear or elationI for instance, 1hen a person
hears the roarin of a lion, or sees an elephant, a *ear, a tier, or other 1ild
*east, fear arises in him and extraordinar+ chanes ta>e place in the
8armendri+a"s, the orans of action. %hrouh this inJuence, mind, Indri+a"s
and ,uddhi undero a special modiGcation. One should tr+ to visualise the
chanes that ta>e place in their colours and forms in this condition. %hen
there is aitation in the entire *od+, includin the su*tle oran of foot, and it
is clearl+ seen in all these orans, *ut it does not ta>e place in the eneral
state of movin or runnin a*out. Under the inJuence of elation, a totall+
diEerent t+pe of modiGcation is seen in the 8armendri+a"s, as 1ell as in the
mind, the intellect and the 1hole *od+. In the case of fear, a Duite diEerent
sensation is visualiHed. &ind is the deit+ 1hich receives all these inJuences
and spreads them all over the *od+. (ust as the sun, shinin in the s>+,
inJuences the entire earth *+ heat and liht, even so the mind inJuences the
1hole *od+. %he function of locomotion ta>es place in the feet throuh the
net1or> of nerves 1hich pervade the *od+ from head to foot. Ever+
movement ta>es place throuh the motor nerves. In the state of meditation,
one can visualise the process of locomotion and the functions of mind,
intellect and the su*tle oran of locomotion in the s>ull. %he process of
realisation is similar to that previousl+ descri*ed.
The Hands A %he main function of hands is to ive and ta>e. $ll manual 1or>
such as se1in, 1ritin, pla+in an musical instruments, performin surical
operations, dra1in, Ghtin, etc. comes under the eneral function of ivin
and ta>in. In dancin, hands and feet *oth operate toether. (ust as the feet
are inJuenced *+ fear and elation, so are the hands also inJuenced *+ these
feelins. In order to com*at external attac> that causes fear, and to protect
oneself, *oth the hands move for1ard 1ith rapidit+, as +ou ma+ have
experienced man+ a time.
4henever an+ feelin arises from the or* of Chitta and enters into the or* of
intellect, the intellect commands the mind, 1hich inJuences the su*tle oran
of hands *+ its su*tle command and the connected motor nerves carr+ the
order to the ph+sical hands 1hich then start functionin accordinl+. $ll this
happens ver+ rapidl+. ,ein inJuenced *+ feelins of violence, aner or
hatred, the hands perform terri*le actions the thouht of 1hich stri>es terror
into the hearts of all. On the other side of thins, ho1ever, the ver+ same
hands, inJuenced *+ pure divine feelins, perform the functions of charit+ and
service of the distressed. 2ou can ver+ 1ell 1onder that 1hile enaed in
servin the sic> and performin operations or in artistic 1or>, the hands
develop uniDue entleness. 4hether the actions of the hands are ross or
su*tle, 1hether the+ are cruel or entle, the+ ta>e place throuh the
command of the mind directed *+ the intellect throuh the motor nerves.
The %rgan of Speech A Speech arises throuh the interdependence of
tonue, palate, teeth, lips, the root of the tonue, head, and nostrils. %he
oriin of speech is in the reion o
the navel. %he su*tle sound that arises in this reion is >no1n as -ara
(transcendental). %his sound is experienced *+ a 2oi 1ith the po1er of
master+ over Sam+ama. %he eneral populace does not experience this -ara
sound and that is 1h+ it is >no1n as -ara or transcendental. !avin arisen
from the navel reion, this sound comes to the reion of the heart throuh the
motor nerves. %here it is >no1n as -ash+ani, *ecause at this stae the
movement can *e felt and the sound can *e heard in the form of $nahata
(m+stic sound) in the state of meditation. 5isin hiher, the sound enters into
the reion of the throat and here it is >no1n as &adh+ama, and is heard in
the form of the seven S1ara"s (the seven *asic notes of the musical scale).
&ovin further, this sound comes in contact 1ith the tonue, palate, teeth,
etc. in the mouth and Jo1s out in the form of speech, *ecomin indicative of
the relationship of 1ord 1ith its meanin. %here it is >no1n as 'ai>hari (loud).
From a su*tle oriin sound *ecomes ross.
%he use of speech is of diEerent t+pes. %he Grst is internal, due to the feelins
that arise 1hich are then expressed *+ our speech. Speech is also used in
ans1er to external 1ords. In *oth these states the intellect, the mind and the
Indri+a"s, the sensor+ and the motor nerves, function toether, *ut there is a
little diEerence in the seDuence of their functions. %he external use of the
speech oran that Jo1s in the form of speech is also prompted *+ fear and
similar emotions as 1ell as *+ compassionate reactions evo>in feelins of
aEection. In the state of fear, the sensor+ and motor nerve tissues connected
1ith the oran of the e+e or ear *rin information of fear to the mind, and,
throuh the mind, the fear reaches the intellect. %he intellect, for the sa>e of
protection, ives its decision at once to the mind. %he mind commands the
oran of speech to call out or to hands to com*at the attac> and *e read+ for
the counter"attac>. %he mind also commands the feet to run a1a+. $ll such
functions ta>e place in the fraction of a second, *ut in seDuence. 4hen an+
pathetic siht or cr+ reaches us, then, in the manner descri*ed earlier,
>no1lede and action inJuence the intellect, and, accordin to the decisions
of the intellect, the mind performs the further functions.
%he next form of speech is due to internal promptin. %he Sams>ara"s of love,
aner, pit+, etc. or of intuition or >no1lede arise from the Chitta in the form
of memor+, and, Jo1in in one successive current, produce ripples in the
intellect. ,ein coloured *+ them the intellect ives its orders to the mind.
%he mind arises and activates the su*tle oran of speech situated near*+.
%hen the motor and sensor+ nerve G*res that are connected 1ith this su*tle
sense cause activit+ in the ross oran of speech. On the other side, the
sensor+ nerve tissues *ein inJuenced *+ the mind, command the sounds to
arise in the reion of the navel. Sounds arisin in succession from the navel
Jo1 in the manner descri*ed a*ove and *ecome manifest throuh speech.
%his is ho1 speech is produced. In all these conditions the mind connects the
intellect 1ith the Indri+a"sI therefore, it is the mind that ascertains the
relationship *et1een 1ord and its meanin from the intellect.
The Function of Speech A %al>in is the function of speech, *ut it is
intimatel+ related to the orans of perception, *ecause all >no1lede that is
perceived *+ the senses is expressed *+ speech. Learned scholars as 1ell as
dull, stammerin and lunatic people also use speech, *ut the intellect is not
a*le to receive proper information from the speech of the dull stammerin
and lunatics.
Speech is the *est of all the 8armendri+a"s. 4ise men use this oran of
speech in truthful and soft 1ords, proper instructions and in reliious
discoursesI there*+ the+ acDuire merit for virtuous actions and in
conseDuence attain happiness. %he 1orldAs *est portion of activit+ is carried
out *+ the oran of speech. 6ull and foolish people misuse the oran of
speech *+ utterin a*usive 1ords or tal>in upon sinful topicsI there*+ the+
perform vicious actions and reap the fruit of pain. ,ut *+ o*servin &ouna
(silence"doin little 1or> *+ speech, onl+ 1hen a*solutel+ necessar+) neither
virtuous nor sinful functions of speech ta>e place. %hus, 1e have seen that in
the action predominatin ph+sical *od+ speech is the *est amon all
8armendriva"s. It enaes all the other orans in their actions.
%hus ends the science of the functions of the 8armendri+a"s a*idin in the
&anoma+a 8osha (&ind Sheath). ,ut the mind is also related to the
(nanendri+a"s and these, too, are situated in the &ind Sheath. Unless the
functions of the (nanendri+a"s are realised *+ +ou, this science 1ill *e
incomplete. %o complete it, +ou must understand the functions of the
(hanendri+a"sI then further visualisation 1ill *ecome possi*le.
The Enanendriya8sA %he functions of the (nanendri+a"s 1hich *elon to the
&anoma+a 8osha are su*tler and Duic>er than the functions of the
8armendri+a"s. $lthouh the mind performs the functions of ivin and ta>in
the sense"perceptions, +et there is a diEerence *et1een the functions of the
8armendri+a"s and the (nanendri+a"s. 4hatever ma+ *e the o*7ects" smell,
taste, form, etc. "*rouht *+ the (nanendri+a"s there*+, the mind feels
reJected and rapidl+ spread out these reJections in the or* of the intellect.
Further, the mind conve+s the decisions of the intellect to the senses in a ver+
short time. ,et1een the senses and the intellect, the mind remains alert and
as active as a Gsh that is fris>in in the 1ater throuh fear of *ein cauht or
in search of her pra+. In comparision 1ith the functions of the 8armendri+a"s,
the action of the senses is ver+ su*tle and extremel+ Duic>. For this reason, a
novice is not a*le to follo1 the seDuence of these functions at Grst, *ecause
their speed is *e+ond his perception. ,ut 1ith the steadines of practice, as
the divine e+e *ecomes more and more Grm, these su*tler and Duic>er
functions and motions *ecome clear and easil+ comprehensi*le. In vie1 of the
importance of these matters, explanations have *een iven at lenth. -lease
stud+ the illustration associated 1ith the action and visualise as follo1s.
The %rgan of SmellA %he nose is the oran of experiencin smell. Smell is of
t1o t+pes" frarant and foul. Frarant smells ma+ *e from rose, mus>, 7asmine
or pandanus Jo1ers, from saEron, mano, apple, pomeranate, orane, etc.
Foul smells are also of numerous >inds. %he nose is the a*ode of the oran of
smell and it is the ross aspect of the oran, *ut AsmellA exists as ener+ in
,rahmarandhra situated in the *rain, and pertains to the &anoma+a 8osha
1here su*tle senses such as the e+e, the ear, etc. are located. $risin from
the *rain are man+ sensor+ nerves 1hich pervade the *od+ and the+ are
present in the nostrils also. 8no1lede of smell is carried throuh these
sensor+ nerves to the su*tle oran of smell in the *rain 1here it is then
experienced. 6iEerentiations of smell, their names and forms are reconised
*+ our intellect. 4hile visualisin the process of the functionin of the oran
of smell, one has to see ho1 intellect chanes its colours as it ascertains the
diEerent forms of the smell of rose or mus>, etc. In other 1ords, the
modiGcations caused *+ ascertainin the smell of rose are seen *+ the divine
vision to *e diEerent from those in the case of mus>, and so on. %his is a ver+
diLcult and su*tle science 1hich +ou have to perceive *+ +our o1n divine
vision. No1, 1ith a*sor*ed attention and devotion, please practise the
follo1in method *ecause this is the seDuence of visualisin the science of
the functions of the senses.
@isualising the Function of the %rgan of SmellA %he smell of o*7ects
near*+ or from a distance enters into the nostrils 1here information is carried
*+ the sensor+ nerves from inside a place *et1een the e+e*ro1sI it stri>es
the olfactor+ lo*e, constituted of sensor+ tissus. From there it spreads to
ever+ corner of ,rahmarandhra, throuh the sensor+ tissues. (ust li>e other
senses the sense of smell is also situated in the or* of the mind contained in
,rahmarandhra. %his ross smell, 1hich has entered throuh the nose and
has *een carried throuh the sensor+ nerves and tissues relatin to the
olfactor+ lo*e, is modiGed into su*tle smell"%anmatra or su*tle element"and
enters into the sheath of the -anch %anmatra"s 1hich covers the astral *od+ ,
constituted of t1elve elements (-adartha) of &anoma+a and 'i7nanama+a
sheaths existin in the ,rahmarandhra as a luminous eEect. !ere, it appears
to *e dissolved, as it 1ere, and Joatin, it reJects in or inJuences the su*tle
sense of smell. %his inJuence is seen in the form of a Jash, as electricit+
Jashes at the function of positive and neative chares, or as liht Jashes
caused *+ the friction of t1o o*7ects. In a similar 1a+, throuh the inJuence of
smell"%anmatra, there arises a Jash in the sense of smell. %he su*tle sense is
a*le to rasp the smell that has *een thus converted into a %anmatri> state.
!o1 Duic>l+ this ross smell is converted into its cause, the su*tle %anmatra,
in such a short timeN %his rapid movement of transformation can *e visualised
*+ 2oic vision onl+I ordinar+ meditative vision 1ill not suLce. $ll this should
*e properl+ visualised. !avin perceived the %anmatra of smell, the su*tle
sense of smell *ecomes active, and oEers it to the mind (situated in the
&anoma+a 8osha). %he mind, *ein reJected *+ the smell%anmatra, *ecomes
active in the 'i7nanama+a 8osha (Intellect Sheath). %his action is li>e
dissolvin colour in 1ater. %he mind, *ein reJected *+ 3andha %anmatra,
enters into the or* of the intellect and churns it, as it 1ereI hence, there
arises aitation in the intellect. 4ithin a fraction of a second the intellect
ives its complete decision a*out the smell and sends this to the heart and
to1ards the ph+sical *od+, as descri*ed earlier. Illustration No. .= helps to
explain this process. No1, in a similar 1a+, one should visualise the functions
of the other senses such as taste, siht and touch.
The %rgan of TasteA %he function of tonue is to experience taste. Six
varieties of taste are 1ell >no1n in this 1orld" s1eet, sour, saline, punent,
*itter and astrinent. 4hen these tastes come into contact 1ith the oran of
taste a*idin in the tonue, the sensor+ nerves carr+ them in the form of
su*tle taste"%anmatraI and these tastes, havin thus *een converted into
su*tle %anmatra"s, no1 come into contact 1ith the su*tle oran of taste. $s
descri*ed earlier, there arises a uniDue Jashin in the su*tle sense of taste
1hen it is inJuenced *+ the taste"%anmatra. %he &ind ta>es the reJection of
this functions and performs the further actions in a seDuence descri*ed in the
precedin sections. 4hile distinuishin diEerent t+pes of taste, the functions
that o on in the or* of Intellect should *e properl+ visualised. %he functions
that ta>e place in association 1ith a s1eet Javour, the su*tle sense of taste,
in the mind and in the or* of intellect, diEer in their appearance *+ divine
vision from the realisation of *itter taste. %his distinction should *e seen
properl+ *+ the divine e+e. %hrouh the inJuence of the three 3una"s the
functions of taste are further diEerentiated, and *ecome still su*tler and more
intricate. %he decision of the Intellect as to the diEerentiation is conve+ed
throuh the &ind and thus all men experience taste in the tonue. In this 1a+,
the function of ivin and ta>in of taste ta>es place until the en7o+ment is at
an end.
The %rgan of SightA $pproximatel+ half of the 1orld is perceived *+ the e+e,
the oran of siht. %here are three main t+pes of colours, seven primar+
colours, and man+ additional tints throuh the vision of the mixture of these
in diEerent proportions. Innumera*le forms are o*7ects of the vision of the e+e
oran. 4henever an+ o*7ect comes 1ithin the vie1 of the ross e+es, the
reJection of that o*7ect is carried throuh the optic nerves to the su*tle e+e"
sense situated in the *rain. %he conseDuent processes of the creation and
distri*ution are similar to those alread+ descri*ed in the oran of smell. 2ou
must visualise this science directl+ *+ divine vision. Illustration No. .= 1ill
assist this practice.
ReDectionA 4hatever ma+ *e the o*7ect, 1hether ross or su*tle, the
reJection falls on the screen of the su*tle e+e thouh 1ith a diEerence in
seDuence. %he reJection of the siHe, form and colour of a man, for instance,
Grst falls upon the ross e+es and is carried throuh the optic nerves, then the
reJection comes to the su*tle e+e"sense. In the case of super"sensual o*7ects
and their functions, these are >no1n *+ the intellect, the reJection fallin
directl+ on the su*tle e+e and *ein carried to the intellect throuh the
medium of the mind. (ust as a person sees distant o*7ects throuh a
telescope, and su*tle o*7ects throuh a microscope, even so a 2oi sees ross
and su*tle o*7ects throuh the instrumentalit+ of the divine e+e. Ever+ o*7ect
of the 1orld, 1hether ross or su*tle located in one place or in all places, can
*ecome an o*7ect of the divine e+e if it has form or colour. !o1ever, ross
o*7ects are seen *+ the ross e+es and the su*tle super"sensual o*7ects *+
the su*tle e+e situated in the astral *od+. ,+ the use of this divine e+e, 2ois
are ena*led to visualise the su*tle sense"en7o+ments, even in the same 1a+
as the ma7orit+ of the people en7o+ the ross o*7ects throuh the ph+sical
*od+. %he functions of the astral *od+ are not easil+ understood *+ 1orldl+
people, althouh in ever+one it functions 7ust li>e the astral *od+ of a 2oi.
,ut the 2oi is a*le to visualise the functions of his astral *od+ and can put it
to 1or> for an+ particular function he desires.
The %rgan of TouchA 4et, dr+, cool, hot, soft, hard, etc." all these
perceptions are >no1n throuh the sense of touch. %he s>in covers, the 1hole
*od+, and the inner channels of the *od+ also have a similar coverin. In the
muscles also the sense of touch is present. In the same 1a+ as the other
senses function, the o*7ect of touch is conve+ed throuh sensor+ nerves to
the su*tle sense of touch in the *rain. ,e+ond this the functionin is in the
manner descri*ed earlier. 'isualiHe the touch s+stem in the same 1a+.
The %rgan of HearingA 4ords are either soft or harsh, pleasant or painful,
ood or evil. $ll 1ords and sounds are perceived *+ the oran of hearin onl+.
Sound comin from near*+ or from distant places is focussed into the ear
channel throuh the external ear and stri>es the t+mpanic mem*raneI its
impressions are carried throuh the auditor+ nerves to the *rain. %he further
functions are as descri*ed previousl+ in the context of the other senses.
%hus, +ou should >no1 ho1 these ten Indri+a"s coniHe their respective
o*7ects 1ith the aid of the mind, and ho1 the mind functions rapidl+ in
con7unction 1ith the intellect. %he follo1in illustration 1ill ena*le +ou to
understand the speed of the mind.
$ traveller is oin throuh a forest *+ foot. $ccordin to the nature of the
atmosphere he is experiencin either coolness or heat. !e carries some
luae in one of his hands. !e sees the *eaut+ of the forest as his path leads
him on. 4ith one hand he conve+s some food to his mouth 1hich he che1s
1ith his teeth as he 1al>s on. !e also converses 1ith friends 1ho are
accompan+in him. !is ears hear the music of the forest *irds as 1ell as the
conversation of his friends and all the time he is apprehensive of 1ild animals.
!e smells the *lossomin of 1ild Jo1ers as *e passes near them.
%hus, all the orans of perception and some of the orans of action as
performin their respective functions. !ere the alertness of the mind is in
evidence. %he mind is contactin all the senses one *+ one and ena*lin each
sense to perform its particular function, and to carr+ out the decision of the
intellect in relation to each sense. $ccordin to the commands of the intellect
each sense is enaed in its proper function and o1in to the speed of the
mind in action its functions cannot even *e imained. 4hether these
functions are of ivin or ta>in, of the mind or the decisions of intellect, the+
occur in seDuence and not all at the same moment. %he mind is atom"li>e and
su*tle and is located in one placeI therefore its functions are seDuential and
s+stematic. 3od is all"pervadinI hence he can perceive all o*7ects
simultaneousl+ *ut not so the mind.
%hus, the function of the ten Indri+a"s and their relationship to the mind and
the visualisation of all this *+ the divine vision have *een descri*ed.
The *ecessity for (ystic @isionA $s lon as aspirants have not visualised
the su*tle activities of the mind, intellect, the su*tles senses, their luminous
forms and mutual functions, and all pertainin to the su*tle universe *+
enterin into the inner *ein throuh m+stic vision, it is not possi*le to have
complete faith in the existence of divine truths as +ou 1ill have after
visualisation. In ever+ ae, there have *een scholars 1ho *elieved onl+ in the
visi*le 1orld. %he+ considered the material universe and said F%his is the
4orld" %here is no other.F
($+am Lo>o Nasti -aram" Chapter l, 'alli <, &antra =). Even toda+, there are
man+ such people 1ho preach this doctrineI 1hether the+ are scientists or
atheists, Indians or foreiners, the+ are far a1a+ from truth and realit+.
In modern times, 4estern scientists have made startlin proress in the
ph+sical sciences and have invented su*tle and uniDue instruments. %he+
have perfected intricate machines and marvellous apparatusI the+ have
perceived and 1or>ed 1ith ph+sical la1sI the+ perceive distant stars and send
pro7ectiles into space and the+ can inspect the minutest particles. 2et the+ are
far *ehind the 2ois 1ho have trodden the m+stic path. Scientists 1ho have
detailed >no1lede of the ph+sical *od+ >no1 little or nothin a*out the
-ranama+a, &anoma+a, 'i7nanama+a and $nandama+a 8osha"s. $ll these
*elon to the astral 1orld and since the+ are not visi*le to ph+sical ross
siht, scientists do not *elieve in them. ,ut the 2ois, 1ho have had direct
realisation of these m+stic truths, cannot dou*t the existence of a su*tle
1orld apart from this ph+sical 1orld. %he o*7ects of this su*tle 1orld cannot
*e perceived *+ the ross senses or *+ ph+sical instrumentsI the+ can *e
seen onl+ *+ the su*tle divine senses. %he astral and the causal *odies of all
human *eins reall+ *elon to the su*tle 1orld. 6iEerent parts of these
*odies can *e directl+ visualised *+ divine siht o*tained *+ the practice of
meditation#
It means " F4hen all external functions and means are completel+ chec>ed,
one sees the $tman 1hich is su*tle *e+ond the visi*le 1orld.F %his is 1h+ all
ph+sical instruments are inadeDuate for this >no1lede. It is *+ ta>in refue
in 2oa that one can not onl+ see the su*tle 1orld *ut also acDuire its entire
>no1lede as 1e have descri*ed. Scientists 1ill not *e a*le to >no1 the inner
su*tle elements 7ust on the *asis of ph+sical science or *+ man"made
instruments.
4hen the sensor+ and motor nerves are activated *+ the ra+s of the mind,
then scientiGc instruments can perceive ph+sical movements, record and
measure them, and anai+se their ross constitution and la1s. ,e+ond this
the+ cannot procced. $ fe1 scientists 1ith *elief in the su*tle and causal
*odies have hoped to see the su*tle elements *+ means of the ross senses
and ph+sical instruments. It is no 1onder that this contradictor+ and perverse
eEort does not succeed.
C!$-%E5 I'
IN%ELLEC% S!E$%!
('I(N$N$&$2$ 8OS!$) $N6 I%S SCIENCE
4e shall no1 proceed to descri*e 'i7nanama+a 8osha 1hich is interlin>ed 1ith
the sheath descri*ed in the previous chapter. 4hen the >no1lede"
predominatin intellect is 7oined 1ith the areates of the sixteen %att1a"s
constitutin the &anoma+a 8osha, 1hich is actionpredominatin, the
'i7nanama+a 8osha of seventeen %att1a"s is thus formed. It is also >no1n as
the astral *od+ (Su>shma Sharira) 1hich a*ides in ,rahmarandhra in the
cro1n of the head.
%he luminosit+ of the 'i7nanama+a 8osha or the astral *od+ pervades the t1o
sheaths of the ph+sical *od+ and extends *e+ond the ph+sical *od+ for a
short distance, envelopin it. It should *e remem*ered that the lihts of
Chitta, $ham>ara and Su>shma -rana *elonin to the causal *od+ and the
lihts of intellect, mind and senses *elonin to the astral *od+ are more
su*tle than lihts of Gve %anmatra"s. No1 1e shall descri*e the intellect 1hich
performs the function of >no1lede.
In 'i7nanama+a 8osha, intellect is the main >no1lede"predominatin
principle, and its lor+ is universal #
%hese are the statements of reat persons and saes and are perfectl+ true.
4e see that the intellect rules over the 1hole 1orld. lt has al1a+s *een so
and 1ill continue to *e so in future. %he uniDueness of the intellect is seen
even in *irds and animals. $monst animals, horses, mon>e+s and elephants,
and amonst *irds, parrots, mainas, etc. are considered to have a ood
intellect. %his intellect is an eEect of cosmic &ahat 5a7 and is, therefore, of
reat importance. ,ein the illuminator of all o*7ects, &ahat 5a7 is a liht and
a uide for this as 1ell as the other 1orlds. %he essence of the three 'edas is
the 3a+atri &antra. In this as 1ell as in several other of the 'edi> mantra"s
the pra+er to 3od as the Omniscient is for ood intellect. %here is no other
1orldl+ lor+ reater and more useful than this, *ecause even if a person is
endo1ed 1ith ood Dualities, *ut does not possess a ood intellect, then all
this 1ill *e come harmful instead of *ein pleasant and helpful. 4ith the aid
of a ood intellect one can understand and discriminate *et1een truth and
untruth. On the *asis of intellect, ood actions are performed. %hrouh ood
actions, rihteous character is *ornI this in turn ives rise to happiness.
4ithout a ood intellect man remains li>e a lo1 animal, trudin aimlessl+
throuh life. 4herever peace and happiness are seen in the 1orld, in small or
full measure, the+ are due to the lor+ of ood intellectI other1ise, the 1orld
1ould *e a hell. $ ood intellect is al1a+s reconised *+ the 1orld in the
Gelds of 1orldl+ duties, ethics, politics and scriptures, *ut one cannot o far
on the path of *lessedness 1ith a 1orldl+ intellect, *ecause truth is then
mixed 1ith untruth, ood 1ith evil, virtue 1ith vice and the luminosit+ of
Satt1a"s tainted *+ 5a7as and %amas. %he Intellect should *e developed, so
that it *ecomes pure.
Contrar+ to a ood intellect, a *ad intellect is the cause of 1orld1ide
aCictions. Commonsense sho1s that 1ithout a ood intellect there cannot *e
peace, harmon+ or spiritual development in, the 1orld. !o1 could there *e
visualisation of su*tle elements *+ a *ad intellectK For this purpose a ood
intellect is necessar+ as it is a*le to comprehend the truth clearl+ and
accuratel+.
Ritam"hara Pra1na 4Truth8"earing Intellect5A
%his is a technical term of 5a7a 2oa 1hich is ver+ siniGcant. Its meanin is
expressed as follo1s#
%he po1er of that intellect 1hich rasps the truth completel+ and does not
accept even a trace of untruth is >no1n as truth"*earin intellect. Such an
intellect is needed *+ the 1hole of humanit+. $s lon as the impurities of
5a7as and %amas ere not removed from the intellect, so that it ma+ rasp the
truth properl+ and *ecome >een and discriminatin, it does not have access
to spiritual Gelds. %he saes have declared
%his path is su*tle, and those 1ho have trodden the 1a+ of 6ava 2ana, the
path to li*eration, have declared this in detail. 2oa, the search liht of all
scriptures, has descri*ed authentic and practical methods of follo1in the
su*tle path *+ acDuirin 5itam*hara -ra7na, the truth acceptin intellect. It
has *een stressed that *+ complete practice of the eiht lim*s of 2oa, 1ith
destruction of impurities, the liht of >no1lede shines more and more, until
there arises discrimination *et1een -ra>riti and -urusha, matter and 3od.
%hen, *+ the practice of Nirvichara Samadhi, there arises a special liht 1hich
is >no1n as $dh+atma -rasada (placidit+ of intellect), another name for
5itam*hara -ra7na (2oa I"?0). %his intellect has a special capacit+ for directl+
perceivin the hidden internal forms of o*7ects and this perception is more
direct than that seen *+ sense"perception, derived *+ inference, or from
scriptural testimon+. lt ives undeluded >no1lede and science of super"
sensual o*7ectsI it is true to its o1n name. %hrouh its truth*earin nature it
aids a man to realise the su*tlest >no1lede of the diEerence *et1een -urusa
and -ra>riti, >no1n as discriminative understandin or 'ive>a 8h+ati. $s lon
as the intellect does not attain perfect placidit+, and is not a*le to distinuish
accuratel+ *et1een truth and untruth, man is not a*le to attain 'ive>a 8h+ati.
8no1lede o*tained *+ this intellect is a*solutel+ direct >no1lede, >no1n as
-arama -rat+a>sha (a*solutel+ clear). $s in the declaration of the 2ois 1hich
1e have Duoted, there is another Dualit+ of this intellect. 6ue to the liht of
5itam*hara, the evil Sams>ara"s of 5a7as and %amas do not arise in the state
of Samadhi, in the form of memor+, nor can the Sams>ara"s enter inside. %his
divine liht attenuates the dormant Sams>ara"s overpo1ers them and
completel+ inhi*its them so that the+ cannot sprout. %his is reat thin, that
the Sams>ara"s ma+ *e *urnt up *+ the Gre of >no1lede and prevented from
actin. %he 3itaAs teachins are also similar#
!ere A,hasmaA should *e ta>en to mean that the 8arma Sams>ara"s return to
-ra>riti and remain dormantI AmatterA can chane form *ut it cannot *e
destro+ed.
Power of SamyamaA
%he com*ined practice of 6harana, 6h+ana and Samadhi is >no1n as
Sam+ama and it produces another t+pe of luminous ener+ >no1n as
-ra7nana (+oti. ,oth are divine, su*tle and pure. ,+ the aid of these lihts,
hidden su*tle o*7ects far a1a+ or inside the earth can *e >no1n as clearl+ as
if the+ 1ere placed li>e a miroJom ($mla " a fruit) in oneAs hand. ,+ these
m+stic lihts 2oi sees the underround hidden Sams>ara"s, and acDuires the
po1er to >no1 -ra>riti in its su*tlest form and all its modiGcations. 4hen a
2oi has acDuired these lihts he is never deluded. 4ith the aid of this Satt1i>
po1er, he removes o*stacles from his path and, havin scaled the diEerent
runs of the 2oic ladder, he attains the heiht of -ara 'aira+a (supreme
dispassion) *ecause the liht of 1isdom that is acDuired *+ the master+ of
Sam+ama never allo1s a 2oi to *e deluded or o astra+. !o1ever, there is a
dou*t to *e cleared on this point.
Is such o!ercoming of %"stacles Right and Rational -
%he ma7orit+ of reat men *elieve that 3od is the iver of fruits of evil and
ood actions. 4hen a 2oi is a*le to remove his o*stacles *+ himself, is he
then not interferin in 6ivine 7usticeK %he ans1er is that the Chitta of a 2oi
*ecomes sensitive and pure *+ this austerit+ (%ap) and even a trace of 5a7as
and %amas in his Chitta ma>es him restless and does not permit him to have
realisation in his Chitta. !e 1ashes a1a+ the impurit+ of 5a7as and %amas *+
the forceful current of 'aira+a (dispassion) from his Chitta. %hen the Gre of
>no1lede, a*idin in the $nta*>arana, *urns do1n even the taints of those
5a7asi> and %amasi> 'asana"s. %his is done in a 1a+ similar to that of
removin thorn form oneAs foot or dust particles from e+es. %o provide a
method for removin future o*stacles is perfectl+ in accordance 1ith 6ivine
La1 and perfectl+ rationalI it is the carr+in out of the divine *ehests. $ll the
reat men of the 1orld have instructed accordinl+ and have supported the
doctrine to avoid future pain.
F-ain that has not +et come, must *e avoided.F %his is also laid do1n in the
'edas.
lt is an indu*ita*le fact that the intellect 1hich is Glled 1ith Satt1a
(5itam*hara -ra7na) destro+s the seeds of aCictions and havin perfected the
m+stic vision, carries the 2oi to the door of li*eration. %he reat lor+
*elons to the supremel+ Satt1i> Intellect. 4hatever name +ou ive to this
ma>es no diEerence in its function. %he $phorism
supports this vie1. It means # FEver+thin from the po1er of supreme
enlihtenment, from purit+.F No1, 1ith the aid of this intellect 1hich *esto1s
discrimination, and throuh the divine e+e, tr+ to visualise the Gve su*tle
elements and attain their inner >no1lede. %he method of visualisation of this
is similar to the process of perceivin smell as descri*ed in the previous
chapter on the &anoma+a 8osha.
Realisation is possi"le through the di!ine eye
Ever+ aspiration and ure lies *uried in the Chitta of man in the form of seed"
impressions 1hich are a1a>ened in the form of memor+ and develop in the
or* of the intellect throuh $ham>ara. %hen the intellect directs the mind
1hich then directs divine e+e to visualise the ross element AearthA. (ust as
the su*tle e+e is a*le to realise ross and su*tle o*7ects, so the other orans
of smell, hearin, seein, touch and taste, 1hich are su*tle, are a*le to realise
ross and su*tle o*7ects. 6irected *+ the mind, the su*tle e+e sends its ra+s
to the depths of the earth and ena*les it to visualise all o*7ects that are there
to indicate 1hat particular thins are there and in 1hat Duantit+. %he colours
and forms of the o*7ects, the ratio in 1hich the+ lie com*ined, and lot of other
information, is iven to the intellect 1ithout dela+ throuh the mind, and the
intellect ives its decisions instantl+. In this 1a+, the areate of &anoma+a
and 'i7nanama+a 8osha"s oes to perform all the functions of the astral *od+
for the divine seein, hearin, etc., *ecause this areate is itself divine and
intani*le, the su*tle ra+s of thees divine Indri+a"s have the po1er of oin to
the nearest as 1ell as the farthest reions of the 1orld, of enterin into the
softest as 1ell as the hardest o*7ects and of revealin o*7ects that are hidden.
4hile commentin upon the ?Bth Sutra of 'i*huti -ada of 5a7a 2oa, it has
*een stated # %attra $nima ,havati" In this statement the meanin of $nu etc.
is that a 2oi 1ho has conDuered the elements can *ecome small, lare,
heav+ or liht accordin to his 1ill. %his statement ma>es it clear that these
supernatural acts are performed *+ the astral *od+. (ust as the ra+s of the sun
pass throuh a transparent lass, even so the ra+s of >no1lede, emanatin
from the astral *od+, enter into ever+ o*7ect or place of the universe. 6ivine
e+e, divine ear, and the other orans, are the lim*s of the astral *od+, and
their ra+s ena*le a man to hear or to see an+thin an+1here in the 1orld.
4ith the aid of these su*tle perceptions a 2oi is a*le to See all chanes and
modiGcations, their reactions and functions in all material and elementar
creations directl+. $s a scientist is a*le to o*serve even minute life and its
functions under the microscope, so a 2oi is a*le to o*serve su*tle as 1ell as
ross o*7ects of the universe. Not onl+ this, a 2oi 1ho has mastered the
elements can utilise the ph+sical elements accordin to his desire and can
create supernatural o*7ects. In 5a7a 2oa it is stated#
In other 1ords, ever+ element has Gve forms " *+ doin Sam+ama raduall+
on these forms, a 2oi attains master+ over all these elements. %his is called
,huta"7a+a, the state of master+ over the elements. Earth, 1ater, Gre, air,
ether" these are the Gve reat elements. (Note# %he term AelementA is used in
its ancient sense, and not in the strictl+ deGned meanin of modern chemistr+
and ph+sics. Each element has Gve states. First, the ross state. %his is
realised *+ our ross senses as havin name and form. In other 1ords,
1hatever 1e are experiencin throuh the senses in the form of sound, touch,
form, taste, smell, is the ross state of the elements. Second, S1arupavastha,
or essential nature. %he characteristics of the elements are called their
essential nature. For example, the solidit+ of the earth, liDuidit+ of 1ater, heat
and liht of Gre, movement and vi*ration of air, and spaciousness of ether.
Ever+ element has its o1n Dualit+ and *ecause of this ever+ element is
diEerentiated from the other. %hat Dualit+ 1hich refers to the existence of a
particular element is >no1n as La>shana (characteristics). %hird,
Su>smavastha, or su*tle state" the Gve %anmatra"s o to constitute the su*tle
states. Smell"%anmatra of 1ater, form"%anmatra of Gre, touch %anmatra of air
and sound" %anmatra of $>asha (ether) " these are the su*tle states. Fourth,
the three 3una"s havin the characteristics of liht, activit+ and inertia are
implied in all these Gve reat elements. %he+ are called $nva+a (anal+sed or
loical) "state. Fifth, $rthavattva (purposefulness). %hese Gve reat elements
have *een created for the en7o+ment and release of the soul. %his is the main
purpose and use fulness of these reat elements.
%his >no1lede can *e acDuired *+ Sampra7nata, the lo1er form of Samadhi.
3ross and %anmatri> atoms, 1hich are the causes, are directl+ realised. %hat
reat po1er that sustains all these particles and activates them is not +et
directl+ perceived, *ut it is inferred. ,+ simpl+ acDuirin the >no1lede of
ph+sical elements, the vision of Samadhi does not *ecome so su*tle as to
reveal the omnipresent, omnidirectional latent po1er. lt is true that havin
attained this state of >no1lede, a 2oi *ecomes Gt to acDuire >no1lede of
the essential nature of the elements, and then throuh havin acDuired
master+ of Sam+ama, he is a*le to create various o*7ects *+ commandin the
elements accordin to his 1ill, 1hich he can utilise for *is en7o+ment also.
3raduall+, proceedin from ross to su*tle states and realisin the su*tle
>ino1lede pertainin to the elements, there arises 'ive>a 8h+ati or
discriminative understandin. %his, in turn, ives rise to -ara 'aira+a
(supreme dispassion), 1hich leads to the hihest oal.
The $ssential *ature of Fi!e ross $lements and the ,ay to realise
themA
%he essential nature of the Gve ross elements is realised in the follo1in
manner *+ the help of &anoma+a and 'i7nanama+a Sheaths. It should *e
remem*ered that in the course of evolution, su*tle state ive rise to rosser
states, and ever+ successive evolution has for its cause the precedin su*tle
element. %he cause remains in the eEect. For example, the Gve reat
elements oriinate out of the %amas"predominatin %anmatra"s. In the course
of evolution, the Gve reat elements arise accordin to the follo1in manner
out of the atoms of the Gve %anmatra"s. First of all, $>asha (ether) comes into
existence. In the reat element of ether, there are atoms of $>asha"%anmatra
and the other reat elements are not found in the ether *ecause the+ are
rosser than it. In the reat element of air, the atoms of $>asha"%anmatra are
found 1ith the atoms of the air"%anmatra. In the reat element of Gre, 1ith the
atoms of $>asha"%anmatra and air"%anmatra there are atoms of the Gre"
%anmatra. In the reat element of 1ater the atoms of ether, air, Gre as 1ell as
1ater %anmatra"s are present. In the reat element of earth, the atoms of
ether, air, Gre, 1ater and earth"%anmatras are present.
The Second Series A 4hen, t1o atoms com*ine, there arises one $nu or
molecule. 4hen t1o $nu"s com*ine there arises a duad, 6va+anu>a. 4hen
t1o duads com*ine there arises %r+anu>a, a triad. 4hen t1o %r+anu>a"s
com*ine, there arises a Chaturanu>a. 4hen t1o Chaturanu>a"s com*ine,
there arises a -anchanu>a. %hus, havin formed innumera*le small particles,
the+ o to form the areates of the ross elements and help the creation of
the ph+sical universe of the Gve elements.
The Third SeriesA 4hen t1o atoms of $>asha (ether) 7oin, toether there
arises visi*le ether. 4hen the t1o atoms of $>asha and t1o atoms of 'a+u
(air) 7oin toether, there arises visi*le air. 4hen t1o atoms each of ether, air
and Gre 7oin toether, there arises visi*le Gre. 4hen t1o atoms of $>asha, t1o
atoms of 'a+u, t1o atoms of Gre, and t1o atoms of 1ater 7oin toether, the
visi*le 1ater element arises. 4hen t1o atoms of ether, t1o atoms of air, t1o
atoms of Gre, t1o atoms of 1ater and t1o atoms of earth 7oin toether, there
arises the visi*le earth element. $nd innumera*le small particles of these o
to form the ross Gve elements. In this manner, the+ come to *e the Grst,
second, third, fourth and the Gfth in seDuence accordin to their Dualities
"sound, etc.
The Fourth SeriesA 4hen sixt+ atoms of ether o to form an areate, then
the visi*le ether arisesI 1hen sixt+ atoms of ether o to form an areate
1ith sixt+ atoms of air, there arises the visi*le air. 4hen sixt+ atoms of ether,
sixt+ atoms of air and sixt+ atoms of Gre o to form an $reate, the visi*le
Gre element arises. 4hen sixt+ atoms of ether, sixt+ atoms of air, sixt+ atoms
of Gre and sixt+ atoms of 1ater o to form an $reate, the visi*le 1ater
element arises. 4hen sixt+ atoms of ether, sixt+ atoms of air, sixt+ atoms of
Gre, sixt+ atoms of 1ater and sixt+ atoms of earth o to form an $reate,
there arises the visi*le earth element. %hen an innumera*le Duantit+ of these
elements o to constitute the Gve ross elements.
The Fifth SeriesA Sixt+ atoms of ether o to form one $nu =/T=/R.</
atoms, these form a duad or 6v+anu>a .</T.</R<?/ atoms, these form one
%r+anu>a <?/T<?/R?0/ atoms, these form one Chaturanu>a ?0/T?0/R@=/
atoms, these o to form one -anchanu>a.
%he a*ove processes of the formation of elements have *een descri*ed in the
scriptures. In all these series" sound in $>ashaI sound and touch in air I
sound, touch and form in Gre I sound, touch, form, and taste in 1ater I sound,
touch, form, taste and smell in earth I these mutuall+ assist $>asha (ether)
has one Dualit+ I 'a+u (air) has t1o # $ni (Gre) has three I (ala (1ater) has
four I -rithivi (earth) has Gve I in this series Dualities assist each other. %his
should *e speciall+ noted. No1, *+ the practice of 6h+ana 2oa, esta*lished
in Sampra7nata Samadhi, tr+ to visualise the Grst of all the reat elements"
earth.
The reat $lement of $arthA !avin entered into meditation, direct the
mind 1ith the aid of the intellect. %he mind 1ill enter into the earth element
1ith the help of the divine e+e. %he reat element earth is composed of
innumera*le atoms and forms its solidit+. One can visualise the chanes that
ta>e place in this element. One can see ho1 this earth, 1hich is en7o+ed *+
all, 1as Grst in particles and atoms, then *+ a series of modiGcations has
come to attain its present form. 4hen innumera*le atoms o to form an
$reate, earth assumes the present ph+sical form. 4hen a deGnite function
ta>es place, the earth develops heaviness in it. $ain, after a series of
modiGcations there arises hardness in earth, *ecause the admixture in 1ater
is reduced more and more. 4ith the removal of the sapidit+ of 1ater, the
earth is hardened. %his process of modiGcation oes on until the earth
*ecomes Gt for residence and en7o+ment for all creatures. Next arises the
fourth Dualit+, that of over"la+in, throuh 1hich the earth is a*le to contain
innumera*le su*tle materials in it. %hen arises the Dualit+ of steadiness and it
*ecomes the support for all *eins. %hen arises the Dualit+ of splittin,
*ecause no1 it is Gt for ivin a*ode to all *eins. In order that *eins ma+
a*ide on it, the support must *e hard. %here arises hardness in the earth and,
due to the a*sence of 1ater, it contracts. 6ue to contact 1ith Gre, the earth
attains hardness. %hen all *eins live on it. 4hen the heat is spent, there
arises fore*earance in the earth and *eins are *orn. %he earth *ecomes
fertile and is Gt for en7o+ment *+ all. $ 2oi has to see these modiGcations,
*einnin from the causal atomic and su*"atomic particles, then the series of
modiGcations leadin to the present ross form, 1ith the aid of his divine
vision. %he process of modiGcation oes on al1a+s in the reat element earth.
EEect assumes a causal state, and cause assumes the state of eEect. %his is
>no1n as eternal Jo1 or eternal succession.
$ll these characteristics arise 1ith the Jo1 of time and space and the+
raduall+ devolve in the reverse manner of their emerence. $fter evolution,
visualise involution of the earth. 2ou can learn to see direclt+ the states of
earth at the time of evolution, eDuili*rium and involution. 2ou can visualise
the three t+pes of modiGcations# 6harma (propert+), La>shana (characteristic)
and $vastha (condition) in the same seDuence. %he earth is also of the nature
of the three 3una"s li>e other elements. Stud+ Illustration No. .;. 2ou can
visualise the forms of the three 3una"s in the o*7ects arisin out of -rithvi
%att1a, the earth element. %his 1ill ive +ou >no1lede of its causal state. If a
2oi is so disirous, he can see, *+ the po1er of Sam+ama, old, silver and
other minerals hidden in the 1om* of the earth, and can utilise them. !e can
also create them. ,ut the main purpose of attainin this science is to realise
$tma, the self, *+ developin dispassion to1ards all these material o*7ects
1hich are not self. It is *+ self"realisation that one can remove the thorn of
pain for ever. 4hen a 2oi sees the causal construction of the enchantin
o*7ects created *+ the $reates of the Gve elements, he develops
dispassion. ,+ direct realisation of this, one understands the virtues and
defects of all elements and Gnds them to *e o*stacles in the path of self"
realisation. Understandin this, one does not feel pain in renouncin them,
rather feels deliht.
%he a*ove visualisation does not pertain to our earth alone, *ut to the reat
element of earth 1hich is the material cause of innumera*le planets existin
in the cosmos. $mon the various planets existin in the cosmos the earth is
one of them 1hich is an eEect of the earth, element. $round the or* of our
earth there are seven encirclin veils 1hich separate this earth from other
1orlds 1hich ma>e it diLcult to enter into the rane of other 1orlds. %hese
veils are # (.) the oceanI (<) the circle of t he reat element of air in the form
of %rasarenu (9) the Hone of cloudsI (?) the sheath of rain1ater particles I (B)
the veil of a special as 1hich supports rain particles I (=) the aseous
rareGed form of air >no1n as 6hanan7a+a. %his contains much less food for
-ranF %att1a and, therefore, livin *eins die in this Hone I (;) the last circle is
of Sutratma air, *+ 1hich all other circles are sustained. It is ver+ su*tle.
%hese seven circles are around ever+ 1orld and the+ >eep ever+ 1orld active.
The )uilding of the )odyA -lease remem*er that *+ the Satt1i> portions of
the earth element the *odies of ods are formed. ,+ the decreasin
proportions of Satt1a, human *odies, and *+ a reater decrease in seDuence,
the *odies of animals and *irds are formed. ,esidesthis the Satt1i> portions
of other elements also o into the composition of the *odies of *eins. ,one,
Jesh, s>in, nails, hair, etd. arise out of the earth element. %his earth element
is found in reater proportions than the other elementsI heaviness *ein its
characteristic, all o*7ects made up of earth are heav+. Out of the 5a7asi>
portions of the earthelement, old, silver, mercur+, etc. and luminous
materials are formed. 6iamonds, ru*ies and other precious stones are also
included in this t+pe. ,+ the %amasi> portion of the earth element, sands,
stones, etc. are formed. %hus, the o*7ects that arise out of Satt1a, 5a7as and
%amas portions of the earth elements are innumera*le.
The reat $lement of ,aterA 4hen innumera*le atoms of 5asa or taste"
%anmatra com*ine, there arises Dualit+ of adhesiveness. It is due to this that
the atoms of 1ater >eep toether the atoms of earth, and due to the propert+
of su*tlet+, atoms of 1ater pervade the atoms of earth. %hen there arises a
special *rilliance 1hich is 1hite in colour. %hese 1ater atoms are soft in touchI
the+ are not as hard as the atoms of the earth. %he Dualities of the earth
raduall+ appear in 1ater. %here arises heaviness in 1ater, and in touch it
appears cool. In fact, coolness is due to air, and heat is due to Gre. %hen there
arises the propert+ of protectin. %hrouh this propert+, all livin *eins
preserve their lives *+ Duenchin their thirst. %here arises another Dualit+ of
puriGcation. 4ater puriGes one and all. %here also arises another Dualit+ of
adhesion, *+ 1hich it lin>s toether the atoms of earth. %hus a 2oi van
visualise the successive modiGcations from the causal state to the state of
eEect. %he ma7or part of 1ater is in the ocean, in underround streams, in the
form of clouds existin in the s>+, and in ever+thin *rinin a*out adhesion
of the earth element. 2ou can visualise this 1ater element pervadin
ever+thin *+ +our divine vision. 2ou can see ho1 the 1ater element is
sustainin all o*7ects. %hese 1ater particles have iven sustenance to all
o*7ects in all the 1orlds. $nd than see ho1 the six varieties of taste, such as
s1eetness, saltness, *itterness, punenc+, astrinenc+, sourness are formed.
%his su*7ect is ver+ su*tle. Next +ou can visualise the diEerentiations caused
*+ Satt1a, 5a7as and %amas. 2ou can realise the amount of 1ater particles
contained in diEerent o*7ects and also shapes and uses of 1ater.
In the formation of the ph+sical *od+, the Satt1i> portion of 1ater assists the
material cause of *lood. lt is 1ith the help of the Satt1i> portion of 1ater that
the earth elements of the *od+ are oranised. In the a*sence of this *od+
1ould *e reduced to disoranised particles. it is due to the modiGcations of
this Satt1i> portion of 1ater that ch+le, *lood, 7uice and semen are formed.
%hrouh this 1ater element there arises elasticit+, softness, charm,
tenderness, *eaut+ in the *od+. $ll the elements of the ph+sical *od+ also are
nourished *+ the 1ater element. 5a7as"predominatin 1ater exists in the s>+
in the form of vapour, hailstones, clouds, etc., and it assists in the formation
of the 1orlds. lt causes coolness, softness and entleness in the air.
%amopredominatin 1ater Glls the oceans, Jo1in in the form of rivers and of
rivulets, 1aterfalls and streams. lt assists as an eEect in the formation of
-aramanu, $nu, 6v+anu>, %r+anu>a, Chaturanu>a, -anchanu>a, the atomic
formation of the earth element. It Jo1s in the form of oil"streams
underround and it assists the coo>in process 1ith Gre. 2ou can visualise all
this *+ divine vision. Even in this 1ater element, $*solute 5ealit+ is not
perceived, *ut the luminosit+ of the Samadhi -rana (divine vision) oes on
ro1in and 1ill ultimatel+ lead to self"realisation. In these elements of
-ra>riti, +ou cannot visualise full consciousness of Supreme Self, *ut +ou can
realise the lor+ of the Creator. %his +ou must remem*er. %he main purpose of
these visualisations is to move to1ards su*tler and su*tler planes. Next, +ou
should visualise the reat element of Gre.
The reat $lement of FireA In meditation, visualise, in the manner
previousl+ descri*ed, the innumera*le atoms 1hich have areated to
create the Gre element. 'arious attri*utes arise one after another. %hrouh
lihtness there arises the Dualit+ of su*limation. Its Dualit+ of heat has the
po1er of disinterationI this is used for coo>in. %he purpose of heat is to turn
an+ o*7ect into ashes, *ut the purpose of coo>in is to turn food particles such
as in veeta*les, dal, rote, etc. into easil+ diesti*le conditions. %his also
helps to disinterate the areated forms of atoms and molecules. $nother
of its Dualities helps vision and is the cause of all the luminosit+ durin the
da+. $ll these Dualities of Gre exist in derees in all the *eins also. %he lustre
that is seen in the form of O7as (vitalit+), on the face of man and also in the
form of valour, is similar to that 1hich arises from liht due to the attri*utes
of heat. 2ou can also see, *+ the divine vision, the Dualit+ of penetration
1hich exists in Gre. In this course of visualisation +ou must see all the
modiGcations from the state of the Gve %anmatra"s to visi*le Gre. $ccordin to
Upanishads Gre in 1hichever o*7ect it enters assumes the form thereof. %his
fact +ou must realise directl+. Fire, pervadin the ver+ o*7ect, has its special
form and characteristic. Fire in its Satt1i> aspect is the supportin pillar of
life.
Sattwa8predominating FireA In the constitution of *od+, the Satt1i> po1er
of Gre exists in the form of diestive Gre 1hich ena*les food to *e diested,
after convertin it into various t+pes of 7uices and elements. It creates heat or
1armth in *odies and it assists other clements in sustainin life. !o1
1elcome is its presence in the *od+N %here is diEerence *et1een Gre in the
*od+ and Gre outside. $lthouh existin in a latent state in the *od+, it
sustains it instead of *urnin it to ashes. 'arious diseases arise 1ith the
increase and decrease in the temperature of the *od+, and if too hih or too
lo1, this can cause death. %he Gre element assists the material cause of all
o*7ects, 1hether inert or conscious. Li>e the air element it is the sustainer of
life.
Ra1as8predominating FireA 5a7asi> Gre exists in the earth and in the
heavens in the form of lihtnin" atmospheric electricit+. It also performs the
functions of construction and destruction l+in latent in all o*7ects. %his is an
astonishin and amaHin 1or>. %he same element of ph+sical Gre, *ein
converted into the form of electricit+, exists in the universe and in the s>ies. It
ena*les the stars and planets to pursue their courses and ravitate to1ards
each other. It Jashes in the form of lihtnin and creates tremors in the hearts
of livin *eins throuh thunder*olts it destro+s 1herever it stri>es" even
hue trees and hih pea>s. %hrouh its Dualit+ of luminosit+ there is liht in
the 1orld, and it also sustains life in the 1orld. ,+ its heat and liht, reen
veetation, plants and Jo1ers sprout and *loom. %here is propaation and
festivit+ *+ this. ,ut it also has a 5udra (destructive) aspect. %he present
destructive atom *om*s are modiGcations of this ver+ Gre. 4ith the hihest
speed a roc>et loaded 1ith explosives moves throuh the s>+ uno*structedl+.
$t the time of -rala+a (universal dissolution) the form of 5a7asi> Gre rends
asunder the universe, turnin it into ashes and reduces them to the form of
su*tle atoms. lt is ver+ diLcult for human *eins to comprehend the
tremendous force of this Gre. lt is more po1erful than the %amasi> Gre.
Tamas8predominating FireA It is throuh %amas"predominatin Gre that
1orlds assume solid forms *+ assimilatin the elements. It is found in the
earth, in mountains, stones, 1ood, charcoal, ect. 2a7na"s (ritualistic sacriGces)
are *ased upon it. It is the cause of mestamorphoses of minerals. %hrouh the
function of this Gre arise old, silver, copper, diamonds, car*on, and other
o*7ects are created in the *o1els of the earth *+ the chemical processes
helped *+ Gre. It is due to this Gre that earth"Dua>es occurI it heats the inner
contents of the earth to such an extent that the+ are converted into coal,
cement and lime, and one state of matter is chaned into another. So it has
*een and 1ill continue to *e so. It converts 1ater into vapour, is the cause of
storms and chanes iron and other metals into their liDuid state, and has the
po1er of meltin the hardest o*7ects of the 1orld or disinteratin them.
Fire is considered a s+m*ol of the po1er of reduction of all o*7ects into their
su*tle forms. $nirvai 6evanam &u>ham(Fire is the mouth of 6evas). Fire is
the e+e of the 1orld. Its po1erful form shines throuh the sun and creates
seven colours from its ra+s. %hese colours 1ere discovered *+ anal+sin the
ra+s, i.e. passin the
ra+s throuh a lense. Compared 1ith the ross form of Gre, electricit+, the
su*tle form, is much more po1erful. Fire exists in various forms such as liht,
heat, *urnin, 1armth, electricit+, manetism, diestive Gre, etc.. Fire"ener+
is of diEerent t+pes accordin to the three 3una"s Satt1a, 5a7as and %amas.
%hese three t+pes of Gre arise throuh the association of t1o or more o*7ects.
Other1ise, Gre exists 1ith its Dualities latent in all o*7ects *+ assumin their
forms. It is in a functional state that Gre manifests its Dualities. $t the time of
universal dissolution Gre disinterates all the o*7ects of the rand universe
turnin them into ashes. 3ross o*7ects devolve into su*tler ones until the+ are
reduced into -anchanu>a, Chaturanu>a, %ra+anu>a, 6v+anu>a, $nu and
-aramanu. $ll this is due to the act of the Gre.
4hen the Gre"ener+ is controlled, it has the useful functions of coo>in our
food. !o1 tast+ and delicious is the food coo>ed on a
slo1 Gre and ho1 s1eet are the fruits ripened *+ the heat of the sun on the
treesN Even after >no1in the elements, as 1e have discussed them, the
vision of man does not immediatel+ attain such su*tlet+ as to realise the
material cause of the 1orld -ra>riti and its eLcient cause ,rahman. %he
>no1lede of these elements ma>es the intellect more su*tle 1isdom shines
more, dispassion *laHes more and more until one attains discrimimative
undersstandin of the relationship *et1een -ra>riti and -urusa.
%hus, this science is helpful in attainin realisation of Self and Supreme Self.
%his realisation cannot *e full+ put in 1ritin *ecause it is an o*7ect of the
divine vision. 4ritin is indicative *ut it cannot ive out the entire science.
,ut so lon as intellect is not completel+ satisGed, it is necessar+ to acDuire
this >no1lede.
The reat $lement of AirA %he material cause of the air element is 'a+u
%anmatra 1hich exists in atomic form, interpenetratin all ross and su*tle
o*7ects directl+ and indirectl+. $n areate of innumera*le atoms forms the
reat element of air. -ractise meditation on air 1hich Glls the atmosphere
from the inner earth upon the heavens >eepin in vie1 its attri*utesI visualise
as descri*ed in connection 1ith the other elements. 2ou 1ill Gnd movement in
air 1hich is %ir+a> (anular). $ccordin to the staes of modiGcations, this air
develops the Dualit+ of puriGcation, of causin movement or vi*ration, po1er,
Gc>leness and the Dualit+ of dr+in o*7ects. 4ith these Dualities one perceives
the a*sence of shade in airI *ein ver+ su*tle the air cannot veil an+thin. $s
1ith previous elements, the air also is the sustainer of life and is of three
t+pes, accordin to the three 3una"s.
Sattwa8predominating AirA %he Satt1i> portion of the air assists the
construction of the *od+. In the form of -rana (vital air) it pervades the *odies
of all *eins. It is the cause of all the functions and activities of the ross
*od+. Existin in ten forms, this -rana a*ides in the *od+ and is the cause of
*irth and death as 1ell as the mainsta+ of life. It assists the *od+ 1hich is the
means of li*eration in the form of -rana. -rana, 1hich is the Satt1i> portion of
the reat element of air, has alread+ *een descri*ed in the chapter on
-ranama+a 8oshaI please refer to that.
Ra1as8predominating AirA Existin in the heavens, 5a7as"predominatin air
is active in the starr+ 1orld. lt causes activit+ in the various 1orlds, planets
and stars and ma>es them revolve and rotate. lt ena*les one to move from
one 1orld to another. It maintains the luminosit+ of the sun and the moon. It
causes the earth to revolve and ma>es it and the moon rotate around the sunI
these are the cause of succession of da+ and niht and the various seasons. It
causes lihtnin Jashes in the collision of clouds and ma>es them rain *+
dispersin them. In cause the movement of sound, liht, etc. throuh its o1n
medium. %his air is of Gve t+pes 1hich surround the earth and exist in the
intermediate space of stars and planets. First, vital air 1hich surrounds the
earth and exists to a ver+ reat distance on all sides of the earth, is received
throuh inhalation and exhalation and thus causes life and nourishment in all
*eins, veeta*les, plants, animals, etc. (ust as earthl+, 1ater+ or coo>ed
foods are essential for life in human *eins, so also this food in the form of air
is essential for nourishment. In the a*sence of this air death is certain in a fe1
secondsA or minutesA time. $ll *eins die in the complete a*sence of food, +et
one can live up to a fe1 months in the a*sence of ross food, for a fe1 da+s
in the a*sence of 1ater, for a fe1 hours in the a*sence of 1armth. ,ut in the
a*sence of *reath and the vital air one can hardl+ exist for t1o minutes or
even a fe1 seconds. %he *od+, consistin of Gve elements, sustained *+ ross
food, +et the vital air is most essential for life.
%he second t+pe of air exists in the s>+ and sports 1ith the clouds. It tosses
them li>e childrenAs to+s and causes lihtnin *+ their friction.
!iher than these t1o la+ers the air is harmful for livin *eins, *ecause in
that third space the life ivin propert+ of air is larel+ a*sent. %herefore,
1hen travellin in ver+ hih"J+in aeroplanes and roc>ets one can onl+
sustain life *+ carr+in ox+en in special containers from the earth.
(Note #"%he term AairA as an element is in the ancient philosophical sense, and
is not to *e confused 1ith the chemical formula of ox+en, nitroen, car*on
dioxide, etc., constitutin the ross element 1hich all livin *eins *reathe.)
Certain erms exist in the third la+er also.
In the fourth level a special air >no1n as 6hanan7a+a exists. %he function of
this air is to attract all levels of air and reulate the movements of the
planets.
In the Gfth level, the su*tlest, Sutratma a*ides, existin a*ove all the circlesI
it is the interator of all. It controls and uides the reat elements from the
1om* of the earth up to the stars and planets and >eeps them from collidin
toether. It is the su*tlest aseous or vaporous state and is extremel+
po1erful.
%he diEerences *et1een these levels are due to the existence of the three
3una"s in diEerent proportions. In the atmospheric air near the earth, earth
atoms exist in reater proportions, therefore this level is heav+ in relation to
the su*tle levels existin up1ards. Similarl+, In the hiher level, 1ater atoms
exist in reater proportion. In still hiher levels, Gre atoms exist in reater
proportion I in the next still hiher, air atoms are in reater proportionI in the
hihest level of Sutratma, ether atoms exist in the reatest proportions. Ever+
Lo>a or 1orld is surrounded *+ these Gve circelsI thus, 1orlds do not collide
1ith each other. Livin *ein cannot enter the level of Sutratma 1ithout
special arranments. $lthouh science has developed marvellous apparatus
for darin men to travel in space, no (iva of the 1orld can o so far in so far in
the ph+sical *od+ 1ithout protection, *ut 2oic vision has not left this level
unexplored.
Tamas8predominating AirA %his assists the material cause of the formation
of the 1orld and a*ides inside the earth. %his air causes the ro1th as 1ell, as
the deca+, of all the minerals that exist 1ithin the earthI it causes strenth in
earthl+ o*7ects. %hrouh this air the earth is fertile and is a*le to ive rise to
veeta*les, plants, Jo1ers and fruits. It also sustains the life of innumera*le
erms and insects existin on or in this earth. ,+ nature, it has the propert+ of
movement and it causes the earth to revolve on its axis. Further, it causes
various modiGcations in the earthI it aids the formation of diamonds, pearls,
old, silver and other metals, of sulphur, car*on and other chemicals and of
oil"streams. It also causes streams of 1ater to Jo1. %his air assists other reat
elements in causin modiGcations and activities inside the earth. $ll this
should *e visualised *+ the divine vision. 2ou should practise this visualisation
in a manner similar to that on the other reat elements I this 1ill enhance
+our >no1lede and the Jame of 'aira+a (disspassion) 1ill *laHe more and
more.
The reat $lement of $therA ,ein the su*tlest of all the elements, this
pervades all elements. It is one of the creations. %he atoms of $>asha
%anmatra o, to fUo the reat, element of ether. $ccordin to N+a+a and
'aisheshi>a, schools of philosoph+, ether is considered eternal and all
pervadin, *ut accordin to the Sam>h+a and 2oa schools it is Utpatti.
6harma"Utpatti means AmanifestationA. Ether is not all"pervadin li>e
,rahman, *ut compared 1ith the other four elements is su*tler and reater
and, therefore, pervades all other elements, that is, all the other four
elements are in its 1om*. 2ou should see *+ the >een vision of meditation
ho1 the innumera*le atoms com*ine to form the reat element of ether and
*+ an expansive vision ho1 ether ($>asha) pervades all and can >eep in its
1om* air, Gre, 1ater and earth elements. !avin entered into all o*7ects
throuh its su*tlet+, it has the capacit+ of sho1in one o*7ect distinctl+ from
another, i.e., it has the attri*ute of anal+sis. Further, it ives space to
movements and all t+pes of actions. 2ou should directl+ visualise all these
Dualities and also see ho1 the three 3una"s existin there cause the ether to
*e of three t+pes.
Sattwa8predominating $therA Ether in co"operation 1ith other elements
pervades the entire *od+ and ives space for all other elements und for their
movement. Ether havin the Dualit+ of ivin space and *ein the *ase, its
Satt1i> portion assists other elements in the constitution of the *od+, and,
havin pervaded the entire *od+, causes space to allo1 the movements of
diEerent lim*s. It is causin space constantl+ in the *od+, sustainin the
movement of all its elements. It is also the cause of the endurance and
elasticit+ of the *od+.
Ra1as8predominating $therA %his provides space for the movements of all
planes and starts in the cosmos. Sound, clouds, aeroplanes, planets, stars,
electricit+, etc. move in the open spaces provided *+ this ether. 2ou 1ill not
Gnd descriptions of these diEerent t+pes of ether else1here, *ut the teachers
of 2oa have considered ever+ o*7ect to *e constituted of Satt1a, 5a7as and
%amas in diEerent proportions.
Tamas8predominating $therA %his permeates all 1orlds and, *ein auxiliar+
to the material cause of all inert o*7ect, pervades them internall+ and
externall+. It is this %amas"predominatin ether that ives space for the
movements of ever+ particle of the earth. $nd it causes distinction *et1een
one state of modiGcation and another.
%r+ to visualise the three t+pes of modiGcations" 6harma, La>shana and
$vastha (virtues, characteristics and conditions) in this reat element as all
o*7ects that are lia*le to creation have these modiGcation.
%hen, +ou have acDuired the >no1lede of the Gve reat elements 1hich are
the material cause of the ross 1orld. 2et +ou have not seen the Supreme
%ruth 1hich is the eLcient cause of the entire creation. %herefore, 1e proceed
to descri*e the material cause of these reat elements.
The Process of realiBing the Pancha Tanmatra8s or Sukshma
(aha"huta8s 4the Fi!e Su"tle $lements5A (ust as this ross *od+ is
composed of Gve elements (&aha*huta"s) so the AcoverinAof astral *od+ of
man is constituted of Gve su*tle elements of %anmatra"s. %he Gve su*tle
elements or %anmatra"s are the material cause of AcoverinAof the astral *od+.
$ccordin to the philosophical schools of N+a+a and 'aisheshi>a, the material
cause of the 1orld is the -aramanus"s (the smallest part of an atom) of the
Gve su*tle elements. ,ut 2oa and Sam>h+a schools call these atoms as
-ancha %anmatra and the material cause *ehind these -aramanu"s is
considered $ham>ara, the eo"principleI the material cause of $ham>ara is
&ahat, the cosmic mind, and the material cause of that &ahat is $lina
(A1ithout mar>A) other1ise >no1n as $v+a>ta -ra>riti" non"manifest nature.
4e also *elieve this to *e su*stantiall+ true from our o1n experience
-arinamavada, the theor+ of modiGcation of the -ra>riti, has *een found to *e
most accepta*le and real to us. %herefore, 1ithout involvin ourselves in
discussion of various t+pes of theories pertainin to causation, 1e accept this
theor+ of modiGcation. ,ut even in this theor+ of -ra>riti, 1e have a sliht
diEerence of opinion. %he teachers of Sam>h+a and 2oa *elieve in the
threefold $ntah>arana (internal oran) and the+ use the term Chitta as
implied in the ,uddhi or the term ,uddhi as implied in the Chitta. %herefore,
in the matter of the creation of the 1orld, the+ indicate the triad of mind,
,uddhi and $ham>ara alone, 1ith the understandin that Chitta is included in
,uddhi. ,ut 1e have sho1n that &ahat is also divided, li>e $ham>ara,
accordin to the three 3una"s Satt1a, 5a7as and %amas. ,+ our o1n
experience, ever+ o*7ect of the 1orld is constituted of the three 3una"s,
*ecause the Dualities 1hich are present in the cause are found also in the
eEect. $ccordin to this theor+, it is necessar+ and inevita*le that these three
3una"s are implied ($nus+uta) in ever+ o*7ect. %herefore, no sinle 3una
alone can evolve an+ o*7ect *+ itself. $ll o*7ects of creation are constituted of
the three 3una"s. %herefore &ahat also, accordin to the deree of the
predominance of the 3una"s, is of three t+pes. %his &ahat 1hich the Grst
eEect of -ra>riti (%riunatmi>a, i.e., of the three 3una"s), althouh said to *e
of the nature of Satt1a 3una alone +e
also has the presence of 5a7as and %amas in some fractional deree, ho1ever
small it ma+ *e. Even the scripture sa+s#
%his is constituted of -ra>asha or liht, 8ri+a or activit+ and Sthiti or position
or inertia. For example, consider a *oo>. %he philosophical su*7ect of the *oo>
is the Satt1a 3una, the aspect of liht. %he process that resulted in producin
this visi*le *oo> form is the attri*ute of 5a7as, activit+. %hat 1hich holds
toether the philosoph+ in the *oo> and the process of manifestation of the
*oo>, is the attri*ute of %amas, Sthiti or position. 4e have alread+ descri*ed
$ntah>arana Chatusta+a 1hich is *ased on this theor+ of three 3una"s in an
earlier chapter. $ccordin to this theor+ there are references to 6iv+a Sharira
or divine *od+, and 6iv+a 'isa+a or divine o*7ect, in the scriptures, 1here
6iv+a Sharira means su*tle or astral *od+ and 6iv+a 'isa+a means astral
o*7ect constituted of the Gve %anmatra"s. %he su*tle o*7ects can *e rasped
and en7o+ed *+ the su*tle *od+ in their state of su*tle %anmatra"s or Gve
su*tle elements. %he su*tle *od+ and su*tle o*7ects are *oth inJuenced *+
the three 3una"s. %he description of celestial or heavenl+ en7o+ments is found
in the scriptures and these divine en7o+ments are of the %anmatra"s onl+.
(ivatman, the individual soul, en7o+s su*tle o*7ects throuh the astral *od+
situated in ,rahmarandhra, and rasps and en7o+s the ross o*7ects throuh
the ross *od+. %he experience of pain and pleasure is ot *+ Chitta 1hich
resides in the heart, and the idea of AminenessA or Athis is mineA arises from
$ham>ara, the eo"principle.
%he process in 1hich the Gve su*tle elements are en7o+ed *+ the su*tle
senses has alread+ *een descri*ed in eneral in the chapter on &anoma+a
8osha, the &ind Sheath. 4e have also descri*ed the science of the ross
elements of &aha*huta"s 1ith the mutual transaction of the &ind Sheath and
Intellect Sheath, the t1o parts of the astral *od+ that have their a*ode in
,rahmarandhra, the centre 1hith all >no1lede from the rossest to the
su*tlest o*7ects is ained and retained. No1, 1e 1ill descri*e the science of
the Gve %anmatra"s, the su*tle elements. %he seeds of the &aha*huta"s are
the %anmatra"s, su*tler than the &aha*huta"s. It is at this point that one can
realise them.
andha Tanmatra6 the Su"tle $lement of SmellA In order the acDuire its
>no1lede, please refer to the description of the oran of smell, in &anoma+a
8osha and stud+ the functions of the mind 1ith relation to the oran of smell.
2ou have to follo1 the same seDuence here. 2ou miht have alread+ realised a
reat deal of this su*7ect. Ever+one perceives a smell 1hen it comes into
contact 1ith the nostrils. $ stron smell such as of Amus>A can come from a
reat distance also, *ut 1hen it is near it is more directl+ perceived. lf the
distance *et1een the o*7ect of smell and the nostrils is increased da+ after
da+, in other 1ords, if +ou >eep an o*7ect at t1o feet distance from the nose
the Grst da+, t1oand"a"half feet the next da+, three feet the third da+ and so
on, *+ constant practice +ou can realise the smell from a reat distance, 7ust
*+ meditation or *+ 1illin. 4hen a 2oi is adept in this practice he is a*le to
attract smell from hundreds of miles and can ena*le other persons also to
experience that smell. %he su*tle form of smell is experienced *+ the su*tle
oran of smell a*idin in the ,rahmarandhra. %he su*tle oran of smell
converts the ross smell into the atomic form of smell"%anmatra. %his chane
is ver+ su*tle and ver+ Duic>, therefore extreme attention is neededI it ta>es
place in the fraction of a second. $ll ross smells are the result of the
modiGcations and $ttri*utes of 3andha %anmatra 1hich have *een descri*ed.
%he ether is Glled 1ith the atoms of 3andha %anmatra. $ 2oi, havin realised
this %anmatra, can utilise its atoms accordin to his 1ill. I remem*er an
example of this 1hich I sa1 a num*er of +ears ao at $mritsar. Outside
Chativind 3ate, *+ the side of a canal, is a famous orchard of &oti 5am (i.
%here a 2oi sta+ed 1ith me for three to four months. !e had acDuired such
master+ over divine smell that 1hatever smell he desired or 1as reDuested
for he could attract from the s>+ *+ extendin his hand and *+ practisin
%rata>a (concentrated aHin). !e also used to let an+one smell that
particular perfume from his hand. !e 1as a resident of !ari+ana province,
fort+ to fortGve +ears of ae, a man of austerit+ and saintliness. I >ne1 of a
similar case in 8ashmir 1hen I 1as receivin instructions from m+ Grst 3uru
1ho had master+ over the elements. I have alread+ mentioned three events
pertainin to his 2oic po1ers in the introduction to this *oo>.
,ecause I have *een uidin aspirants in the practice of 2oa for a lon time I
have also acDuired such master+ that I can attract the Chitta or Intellect of
the aspirant accordin to his capacit+ and aspiration *+ aEection, and I can
ena*le him to realise the inner science. $ccordin to m+ 1ill he sees the ver+
same thins in the state of meditation *+ his divine e+e 1hich I 1ant to sho1
to him, accordin to his capacit+. ,+ the mental inJuence I have helped
several students 1ho 1ere practisin in m+ presence to realise m+stic
experiences at the same time. In the same 1a+, one can inJuence the astral
*od+ of another person and ena*le him to follo1 the riht path and to
proress in the inner realisation.
The (ethod of Realisation of the Smell8TanmatraA !avin made the
su*tle element of smell oneAs taret or La>sh+a, one casts the divine e+e in
the vast ether in the state of meditation and *+ the po1er of 1ill the atoms of
the su*tle element of smell appear *efore the e+e. Several times a reat
mass of atoms appears *efore the e+e. In the %amas"predominatin state
these atoms are smo>+ or s>+"*lue in colour. In the 5a7aspredomintin state
the+ are olden or ros+ in colour. In the Satt1a"predominatin state the+ are
1hite, and an ocean of atoms of 3andha"%anmatra of various colours s1ells
up in a 1hite atmosphere. $ 2oi, *+ the po1er of his 1ill, can create
1hatever smell he desires from this ocan. ,+ the function of the Gve reat
elements various o*7ects of this 1orld are formed and used, and technicians
are a*le to ma>e various o*7ectsfrom ta*les andAchairs to chemicals,
aeroplanes, etc. $ 2oi can ma>e divine smell, divine taste, etc. out of the
atoms of the -anch %anmatra"s and havin made them he can utilise them.
%his spiritual science, li>e the ph+sical science, is also complex and
m+sterious. ,+ acDuirin this spiritual science one can utilise the elements of
the su*tle 1orld accordin to oneAs 1ill. ,ut success reDuires continous
practice 1ith faith and devotion.
FIt is Grml+ *ased 1hen practised unremittinl+ for a lon time1ith perfect
devotion.F
In the state of meditation, 1hen Sadha>a transcends his ph+sical *od+ and
enters into the luminous astral *od+, this focuses his attention in the
,rahmarandhraI he collects the su*tle elements of smell, taste, form, touch,
etc. 1ith the aid of mind, intellect and senses and starts, usin them. In the
course of time, *+ the po1er of Sam>alpa, 1hen these atoms collect toether
and o to form o*7ects and are a*le to ive en7o+ment, a 2oi en7o+s them.
%his is the realisation of the science of %anmatra"s and the master+ over
them. ,ut *efore all this can *e perfected a man should Grst practise
meditation on smell an the tip of the nose constantl+ for a lon time, and he
has to realise 1ith the aid of the su*tle sense of smell the conversion of the
ross smell into the element of su*tle smell. %his should *e continued until he
is adept in this practice. ,+ repetition of this practice he should tr+ to acDuire
master+ over su*tle smell. Later, he can use the atoms of the smell"%anmatra
and thus utilise various o*7ects for his en7o+ment. %his, in *rief, is the
description of the process of realisin the su*tle element of smell and usin it.
,ut the *LISS that is experienced 1hile realisin it cannot *e descri*edI it is
to *e experienced *+ the aspirant.
Rasa8Tanmatra6 the Su"tle $lement of TasteA %his is the su*tle and divine
form of the ross taste. %he process of acDuirin the science of this su*tle
element is similar to the process descri*ed for the su*tle element of smell.
%aste of an+ article comes in contact 1ith the tip of the tonue and palate and
is carried *+ the sensor+ nerves throuh the or* of the Gve %anmatra"s to the
su*tle oran of taste situated in the ,rahmarandhra. %here the ross taste
then assumes su*tle form. %he eEect assumes the causal state and this divine
taste is en7o+ed or experienced *+ the su*tle oran of taste. %he realisation of
this process alone is visualisation of the science of 5asa %anmatra. %he su*tle
oran of taste is a*le to rasp the su*tle element of taste alone 1hich has
*een thus converted from the ross element. $ll this should *e directl+
realised. %here is also another method of realisin this and usin the su*tle
elements.
4ith one"pointed mind, Gx the divine vision in the expansive ether and attract
the mass of the atoms of the su*tle element of taste *+ the po1er of
Sam+ama. (ust as *efore eatin an+ delicious food, its tate *+ the force of
memor+ Glls the mouth, similarl+ +ou must Gx +our mind 1ith intense feelin.
4ith perfection of practice, raduall+ the desired taste is experienced more
and more. 4hen +ou realise the process of tastin *+ meditative vision, +ou
1ill see that the s1eet, *itter, punent and other tastes of the su*tle element
of taste are athered toether *+ +our 1ill and are experienced *+ the oran
of +our divine taste.
Rupa8Tanmatra6 the Su"tle $lement of FormA %he 5upa"%anmatra
pervades all o*7ects and *+ this all o*7ects havin a form are visi*le. %his is
the divine and su*tle aspect of the ross form. In order to realise the su*tle
element of form, +ou should Grst >eep some o*7ect in front of +our ross e+e.
%hen, *+ aHin 1ith internal vision, it should appear that the reJection of the
o*7ect falls on the e+e*alls and moves throuh the optic nerves. !avin
underone a chane, it assumes the form of su*tle 5upa"%anmatra and
inJuences the su*tle oran of the e+e, *+ reJection or *+ con7unction.
%hrouh this inJuence the su*tle e+e *ecomes operative. %he visualisation of
this process is called science of the su*tle element of form. Shri '+asa
commentin upon the aphorisms of 5a7a 2oa, states#
1hich conve+s the same meanin.
4hen the sensor+ nerves, havin received the reJection of form, move
to1ards the ,rahmarandhra, the+ have to o throuh the internal palate.
From this place the ross form *eins to undero a su*tle modiGcation. %his
modiGed su*tle form inJuences or is reJected in the su*tle e+e. %hus, the
su*tle e+e is ena*led to rasp the su*tle form. %he same meanin is
conve+ed in the a*ove Duotation. (ust as divine smell is realised *+
meditatin upon the tip of the nose, divine taste on the tip of the tonue, so
can divine form *e experienced *+ meditatin upon, the front part of the
e+es. In each case, the sense"perception is ta>en throuh the sensor+ nerves
and it underoes a su*tle modiGcation pertainin to %anmatra"s, and is
rasped *+ its respective su*tle Indri+a a*idin in the ,rahmarandhra. In the
case of perceivin a form the same process has to *e underone. Ordinar+
people are not a*le to visualise this process, *ut a 2oi, *+ his su*tle vision,
sees directl+ the functionin of the sensor+ nerves 1hich are lin>ed to the
ross Indri+a"s and then the radual process in 1hich the ross is converted
into the su*tle. In fact, all these processes continue ever+ second, *ecause
senses are perceivin o*7ects and en7o+in them ever+ moment. If it had not
*een so the su*tle *od+ a*idin in the ross *od+ miht have *een
purposeless. (ust as the ross *od+ en7o+s ross o*7ects, even so the su*tle or
astral *od+ en7o+s su*tle o*7ects. ,ut 1hen a 2oi acDuires complete master+
over the su*tle elements of %anmatra"s, and the astral *od+, he develops the
capacit+ and po1er of en7o+in the Gve ross elements and their eEects and
also utilises them accordin to his 1ill throuh his astral *od+. 4henever he
desires he can et his 1or> done throuh the ross elements. In realit+,
durin meditation of &urdha (s>ull) luminous sem*lances of Siddha"s
(perfected souls) and 2oi"s havin divine *odies and their a*ode in ether or
of o*7ects formed of su*tle %anmatra"s come into vision. $ll these are divine
visualiHations.
,+ practisin the Sadhana, descri*ed 1ith reference to 3andha %anmatra and
5asa %anmatra, +ou can acDuire master+ over 5upa %anmatra. $lso *+ similar
practice and master+ over the su*tle element of form, +ou can demonstrate
this po1er or utilise it as +ou desire. $ccordin to oneAs desire one can
demostrate the o*7ects formed *+ the 5apa %anmatra and can en7o+ them or
ena*le others to do so.
CSparshaC6 the Su"tle $lement of Touch A %his is the su*tle as 1ell as the
divine aspect of the ross touch. %he ross oran of touch, i.e., s>in is all over
the *od+ and it forms the linin of some inner channels alsoI it causes the
experience of touch. 4herever in the 1hole *od+ an+thin is touched, +ou
feel the touch of the o*7ect in that particular part of the *od+. ,ut the same
t+pe of s>in sensitivit+ is not found all over the *od+. In this *od+ there are
some centres and delicate parts 1here respective o*7ects of senses are
Duic>l+ perceived. In the same 1a+, the s>in also is thic> and thin in diEerent
places of the *od+. $ccordin to this the experience of touch is either Duic> or
dela+ed. For example, the e+e*alls, the tip of the tonue, the tip of the nose,
the tips of the Gners, the palate, etc. are sensitive as far as perception of
touch is concerned. %he middle portion of the tonue also prrceives touch
ver+ Duic>l+. %he experience of touch is also throuh the sensor+ nerves that
pervade the *od+. %hese nerves ta>e perception to the su*tle oran of touch
in ,rahmarandhra. %here the experience ta>es place. %he process of
visualiHation of touch"%anmatra is the same as that descri*ed for the other
%anmatra"s. %herefore, accordin to the method descri*ed earlier, please
acDuire this science also. %he special aspect of this element, unli>e the su*tle
elements of smell, taste and form, is that the atoms of Sparsha %anmatra are
not visualised *+ the su*tle divine e+e. On the other hand, one can
experience heat or cold, softness or hardness, *+ attractin the atoms of
su*tle %anmatra of touch and can also ena*le others to experience it. ,+
constant practice one can acDuire master+ over the su*tle element of touch,
and can demostrate it or can en7o+ it and ena*le others to do so.
CSha"daC6 the Su"tle $lement of SoundA %his is the su*tle as 1ell as the
divine form of the ross sound. $s 1ith the previous %anmatra"s, the method
of visualisin is similar. External ross sound in continuous contact 1ith the
outer air enters into the ear, and throuh the sensor+ nerves, in the manner
previousl+ descri*ed, enters the su*tle ear situated in the ,rahmarandhraI
here it is experienced *+ the Sadha>a. Shri '+asa, 1hile commentin upon
the 2oa Sutra"s, states that in order to experience su*tle divine sound, one
should meditate upon the root of the tonue. %he meanin is that 1hile the
perception of sound is *eein carried to ,rahmarandhra it underoes a su*tle
modiGcation, and therefore, *+ meditatin upon the sensor+ nerves at the
root of the tonue, the sound can *e heard. %he real fact remains the same.
4e have alread+ iven the method and +ou should have visualised accordin
to the directions " %he divine hearin ta>es place in ,rahmarandhra throuh
the su*tle ear. Our method is easier than the other *ecause, as the su*tle
smell can *e experienced *+ meditatin upon the tip of the nose, one can
experience su*tle sound meditatin upon the outer ear. In the present time, a
radio is a ood example of clairaudience of hearin from a distance. Similarl+,
it is possi*le to hear from a distance *+ the su*tle ear. %he diEerence is that a
2oi can perceive divine and all other sound accordin to his 1ill 1hile a radio
can recieve onla+ ross sounds.
$fter acDuirin master+ over the su*tle element ether, one develops the
po1er of >no1in the lanuae of all creatures. $ccordin to -atan7al 2oa 9"
.;#
,huta 5uta"(nanam. ,ecause ever+ lanuae is divided into three parts# (.)
Sa*da or 1ord I (<) $rtha or meanin (or o*7ect) I (9) (iidha or >no1lede. $
2oi understands their relationship and is a*le to >no1 an+ lanuae 1hen
this master+ is developed#
%his also supports this vie1. %his material cause of the su*tle element of
ether is %amas"predominatin $ham>ara.
One ma+ raise the dou*t that 1hen the >no1lede of sound is acDuired *+
intellect throuh the relationship of the ross sound 1ith the ross ear, 1hat
is the necessit+ of holdin the idea that the su*tle Indri+a and the su*tle
element of sound existK %his is explained in the follo1in 1a+# 4hen a man
oes to sleep, the ross orans of the senses *ecome inactive. 2et one hears
sound in dreams, feels hot or cold, sees various forms, tastes, and
experiences smellI he performs the functions of the Gve (nanendri+a"s and the
Gve 8armendri+a"s. %he eEect of this is seen in dream dischare, in dream
tal>", movements, *eatin of hands, etc. 6urin a dream, 1ho does all thisK
$ll these internal function are performed *+ the su*tle Indri+a"s. %he mind
ena*les the senses to perform their functions. $lthouh man+ functions of
dreams ta>e place throuh the memor+ of o*7ects alread+ experienced, +et
the+ are due to the su*tle Indri+a"s alone. %hrouh these functions one
acDuires the fruits of oneAs 8arma"s also. %herefore, in order to *rin a*out
the en7o+ments of the astral *od+, these su*tle senses are needed. $nd for
the en7o+ment of ross o*7ects the ross Indri+a"s are needed. %hat is 1h+ the
Creator has presented to man *oth t+pes of Indri+a"s. %he en7o+ment of inner
su*tle o*7ects is similar to the en7o+ment of ross o*7ects. ,ut then 7o+ arisin
out of the experience of divine su*tle o*7ects is much reater than that of the
ross o*7ects. In relation to the 7o+ experienced from su*tle o*7ects, all ross
eu7o+ments appear insipid, insiniGcant and dull.
7nowledge of the &ni!erse
%hus, +ou have experienced *+ the constant practice of Savichara Samadhi,
throuh +our astral *od+, Gve reat elements, Gve su*te elements, Gve
%anmatra"s or root"elements, ten Indri+a"s, mind, intellect and their nature
and functions. ,ut the science does not culminate here. One has to
experience universal senses, universal mind, universal intellect, universal
eo, universal Chitta, and that 1hich is formed *+ these 'irat -urusha (the
Cosmic ,ein), !iran+aar*ha, the cosmic mind, and, further, one has
raduall+ to acDuire the >no1lede of the creation of diEerent 1orlds,
dissolution, etc. %his >no1lede extends up to the non"manifest, $lina
-ra>riti. $ll this has to *e realised throuh Savichara Samadhi in the sphere of
external ether and 1ill *e descri*ed full+ in A,rahma 'i7nanaA *+ us. %his
universal >no1lede is acDuired *+ 2oa.
4hat is the form of these internal realisationsK Some examples are iven
*elo1 so that aspirants ma+ understand the nature of them. Some
illustrations are also iven to assist explanation.
Some Realisations pertaining to @i1nanamaya 7osha 4Intellect
Sheath5
./ Pra1naloka8The 'ight of 7nowledgeA %his is a technical term for 2oa.
%he meanin is the divine liht arisin in the state of meditation. %his special
liht arises 1hen the mind associates its o1n divine po1er 1ith su*tle e+e.
%he su*tle divine e+e is a*le to perceive o*7ects 1hich are su*tle, hidden and
remote and is a*le to acDuire >no1lede of all o*7ects. (-lease see Illustration
No. .0).
0/ Enana *etra8The $ye of ,isdomA %his is also called the A%hird E+eA (the
$7na Cha>ra). 4hat are the specialities of this that it is >no1n as the 1isdom
e+eK 4e have previousl+ ot visualiHed that in the s>ull of man in the middle
*rain exists ,rahmarandhra or Sahasrara, the a*ode of the astral *od+. $t this
place there a*ide &anoma+a and 'i7nanama+a 8osha"s, includin their
leaders"mind and intellect. %hese t1o toether are a*le to acDuire >no1lede
throuh the senses, *ut 1hen 1ill arises from the or* of Chitta and enters into
the or* of intellect for acDuirin >no1lede of supersensuous, transcendental
and hidden o*7ects, this divine vision, sometimes directl+ and sometimes
throuh the passae of $7na Cha>ra, extends outside. !avin pervaded its
ra+s in the cosmos it comes into contact 1ith the reDuired o*7ect and ena*les
one to have >no1lede of that o*7ect. %he mind, havin reJected this
>no1lede, ta>es the decision pertainin to the o*7ect from the intellect and,
1ith the help of the eo, sends it to the Chitta near $tman a*idin in the
heart. $lthouh the liht of its o1n also arises in the $7na Cha>ra, +et *+ the
po1er of the mind the liht of the su*tle e+e *ecomes operative in distant
places as if a divine telescope had *een >ept *efore the e+es. Similar to the
su*tle divine e+e, the other senses also *+ the fore of the mind *ecome
associated 1ith extraordinar+ po1er, and ena*le one to acDuire >no1lede of
supersensuous o*7ects such as su*tle sound, touch, and so on. (ust as various
passaes exist in our ph+sical *od+ for raspin various o*7ects and
relinDuishin them so the ra+s of the su*tle e+e pass throuh the passae of
$7na Cha>ra or sometimes directl+. $7na Cha>ra pro7ects the consolidated ra+s
of the su*tle e+e and spreads them. $7na Cha>ra is situated near SahasraraI it
perceives that 1ith the risin of the 1ill and su*tle e+e sends out its ra+s at
once, so that the command of the soul is carried out. %he intellectual 1ill
mostl+ operates throuh the door of $7na Cha>ra. %his fact
2/ Harmony and disharmony in )rahmarandhra and Anandamaya
7osha 4)'ISS Sheath5A %he structure of the or* of the Gve %anmatra"s 1hich
includes the areate of mind, intellect and senses a*idin in
,rahamarandhra is, to some extent, similar to the luminous 1hite oval"
shaped or* includin Chitta, $ham>ara and su*tle -rana a*idin in the heart
the diEerence *et1een the t1o is that the areate, in ,rahmarandhra is as
*i in siHe as a peacoc>As e. lt is ver+ luminous and olden, and &anas
%att1a is seated at the top of the or* of intellect and shines li>e, the 'enus
star. In contrast, $nandama+a 8osha, a*idin in the heart, is as small as a
pieonAs e and it is luminous and 1hite. ,+ practisin meditation on the or*
of Chitta, the location of the individual soul shines forth. ,oth these luminous
ovals are mutuall+ lin>ed *+ ra+s. 'er+ often the entire cro1n of the head,
includin ,rahmarandhra, shines li>e a halo and $nandama+a 8osha appears
to *e suspended *+ ra+s. Illustration No. .@ ives a clear idea of this. 4e
reiterate for emphasis, that there is reat diEerence *et1een the visualisation
of the su*tle phenomena and their description iven here. One can never
descri*e such a thin full+. %he entire inner phenomena must *e directl+
experiencedI other1ise, the+ are essentiall+ indescri*a*le.
9/ In order to acFuire the knowledge of supersensuous o"1ects the
ross senses are not needed. ,+ ponderin over this su*7ect in meditation, it
appears that at the command of the intellect, 1hich is ver+ luminous throuh
Satt1a, the mind instantl+ oEers its ener+ to the su*tle e+e and ena*les it to
see su*tle o*7ects. %hen, this divine siht, in the form of a spra+ of liht
emanatin from a torch, further passes throuh $7na Cha>ra or moves directl+
to1ards the s>+ throuh ,rahmarandhra. $nd, aecordin to the 1ill of the
Sadha>a, it pierces the s>+, spreads itself in the starr+ reions and illumines
that o*7ect ivin him >no1lede as desired *+ him. If it is his 1ill to >no1
o*7ects from the 1om* of the earth this divine siht enters into the earth and
ena*les him to >no1 and directl+ realise 1hatever he desires. In *rief
$ccordin to this statement, a Sadha>a 1ho enters into meditation visualises
o*7ects 1hich are *e+ond the reach of the ross senses, such as the su*tle
Gve %anmatra"s, eo"principle, &ahat, etc., o*7ects 1hich are *e+ond the the
rane of the e+es such as a metals, chemicals, car*on petrol, oil, 1ater,
existin in the earth, and o*7ects that are far a1a+ in the heavens and in
nether reions. One can realise an+thin *+ oneAs mere 1ill. See Illustration
No. .0.
In the astral 1orld there is no limitation of space or direction. %herefore, the
Lord of the Indri+a"s, the mind, *esto1s upon ever+ sense a miraculous po1er
even as a telescope *esto1s a special po1er to the e+es. %hese senses,
havin *een endo1ed 1ith miraculous mental po1ers, perform actions
*e+ond their restricted po1er, speed and limit. %he follo1in Sutra supports
this vie1#
$ccordin , to this aphorism, the liht of discriminative 1isdom is similar to
and even more po1erful than the liht of -ra7na (Intellect *orn of Samadhi)
and ena*les a person to have perfect >no1lede of an+ o*7ect at mere siht.
:/ Realisation of the Condition of Pratyahara 4,ithdrawal of Senses5A
4hat is the condition of mind, intellect and senses 1hen the+ turn a1a+ from
the sense o*7ectsK 'isualise this in meditation. 4e descri*ed -rat+ahara in
the chapter on &anoma+a 8osha, ivin the process of visualisation, First, +ou
must remem*er that in the state of meditation it is Chitta that visualises this
condition and $ham>ara (eo"principle) is the instrument. 4hen 1e attain
one"pointedness, throuh a*sence of Sam>alpa"s and 'i>alpa"s (runnin
a*out of mind) and prior to the onepointed state, Indri+a"s, mind and intellect
are seen as peaceful. (ust as the Jame of a lamp shines steadil+ in a place
1hich is protected from the 1ind, even so the+ appear to *e stead+. ,ut if +ou
o near the Jame of a lamp, +ou 1ill realise the movement of the liht"
particles 1hich causes the function of *urnin. Even so, in the case of the
apparentl+ tranDuil mind, intellect and senses, natural chanes are oin on.
%he meanin of -rat+ahara is that the senses and the mind are not enaed
in raspin the o*7ects, *ut the+ are esta*lished in their o1n nature. In the
state of -rat+ahara the+ appear as if *urnin coal is placed in a 1indless
place, i.e. the+ are 1ithout ra+s. In other 1ords, the+ can *e lin>ed to a man
1ho is sleep+ and 1ho opens his e+es and then closes them, li>e the tailpart
of a lo1"1orm limmerin in the dar>. In the case of the lihts of the Indri+a"
s, etc., althouh natural modiGcations are oin on, the+ appear to *e stead+.
lf natural modiGcations do not ta>e place, one 1ould not even see them"
thouh it is certain that there is no Gc>leness in them due to contact 1ith
o*7ects. ,+ this example our purpose is to sho1 the state of mind enaed is
San>alpa and 'i>alpa. $lthouh the mind is active, +et the senses, mind and
intellect do not undero such aitations as the+ do 1hen conisin o*7ects.
%here is still a little movement due to the su*tle functions of the *od+I
circulation of *lood, diestion of food, respiration, etc. are *ein performed *+
the mind throuh the -rana"s. %herefore, this much activit+ of the mind is
natural. $nother point is that throuh the su*tle state of the control of Chitta,
the visualisation of the condition of the rass Indri+a"s is not possi*le, as one
cannot see oneself *+ his o1nself. In the states of control as 1ell as
1ithdra1al, natural modiGcations o on in the Chitta and the mind, etc. I
therefore, a 2oi *+ the vision of -ra7nalo>a (luminous intellect) can enter into
the *od+ of another practitioner and can realise the condition of the t1o
or*its and the sheaths, astral and causal. It is diLcult to >no1 oneself *+
oneself. %herefore, throuh the natural modiGcations, the Chitta and the
intellect are *oth ever active and that is 1h+ for acDuirin >no1lede *e+ond
the rasp of the senses, -ra7na Lo>a is necessar+ ever+1here. %he liht of the
luminous intellect is the onl+ means of realisin the ver+ Duic> functions of
the Indri+a"s in relation to diEerent o*7ects and the mutual functions of the
inner instruments and their various lihts and su*tle activities due to the
inJuence of the three 3una"s. %he condition of the visualisation of -rat+dhira
is depicted in Illustration No. </.
;/ The @isualisation of Astral and Causal )odiesA Sadha>a"s often et
this t+pe of vision also of their astral *odies. 4hen a practitioner internalises
his vision, he sees the internal functions performed *+ the astral *od+ seated
in ,rahmarandhraI he ma+ see this ever+ da+. %hese *odies appear often ver+
small, often *i, *ut the+ are ever luminous and li>e a shado1 pervaded *+
liht. %he+ appear similar to a human form standin in front or the+ are seen
sittin, as in the state of mediation. Sometimes, a entle liht emanates from
the heart of the shado1form, and, havin pervaded the shado1, it is seen
spreadin outside. It is as if 1e are perceivin our astral *odies in a mirror.
Sometimes, this form is devoid of orans and is *ier than the ph+sical *od+.
It is seen in the form of a shado1 at a distance. See Illustration No. <..
Some examples and illustrations of these experiences have *een iven
throuh pictures. 4ith the help of these illustrations +ou 1ill *e a*le to
understand the nature of the inner visions. %hus ends the science of
'i7nanama+a 8osha. %he essence of this is iven *elo1.
Special Points
4e hope that +ou have directl+ visualised and understood the nature of the
Gve reat elements and their cause, the su*tle elements 1hich exist in the
form of the -anch %anmatra"s or root"elements, and 1hich o on performin
the functions of construction and destruction constantl+ in this creation, and
also their functions in relation to the human *od+. 4ith this +ou must
unterstand that all human *eins of the mortal 1orld en7o+ *oth t+pes of
o*7ects, su*tle o*7ects constituted of the Gve %anmatra"s and ross o*7ects
constituted of the GveAross elements. $n inorant man, infatuated *+ these
en7o+ments, is cauht in the 1hirlpool of miser+ li>e an animal. ,ut those 1ho
have 1isdom, use the o*7ects 1ith vision and dispassion, inspiration and.
renunciation, and thus, 1hile en7o+in o*7ects, the+ move for1ard on the path
of li*eration 1hich destro+s miser+ and *esto1s emancipation". %his is the
clear diEerence *et1een the t1o. %he teacher od 2oa has speciall+ 1arned
those adept 2ois 1ho have conDuered the elements, those 1ho are a*le to
create o*7ects of en7o+ment out of the Gve su*tle elements as a s1eetmeat"
seller is adept in preparin various s1eetmeats out of hee, suar, Jour, etc.
(ust as a s1eetmeat"seller satisGes himself a 1ell as others, so does a 2oi
create o*7ects of en7o+ment for himselfas 1ell as the others. In the *einnin
these adepts adopt their po1ers for the ood of the 1orld and the+ do ood
to all. ,ut ho1 far it is safe to pla+ 1ith the enchantin Gre of these po1ers
should *e decided *+ a 1ise man for himself 1ith respect and humilit+ for
scriptures. %he 2oa Sutra"s emphaticall+ declare#
in other 1ords, all these Siddhi"s or po1ers arisin out of the master+ over
Sam+ama are o*stacles in the path of $sampra7nata Samadhi, the hihest
superconsciousness. It is directl+ perceived *+ all that tasteful food made of
Gve elements havin the six t+pes of taste, and pleasant o*7ects, *rin a*out
infatuation, attachment, hatred, etc., even in the mind of a 1ise 2oi. %his
*ein so, then, shall not the su*tle divine o*7ects also surel+ distur* the
intellect if over"induled K %herefore, e+er+ aspirant on the path of spiritualit+
should turn, a1a+ from these po1ers and ta>in recourse to discrimination
and >eepin in vie1 the perisha*ilit+ of the *od+ and these en7o+ments,
havin developed -ara 'aira+a (supreme dispassion), should endeavour to
attain the a*ode of supreme felicit+, 1hich is 3od. %his path is that leads a
2oi to supreme *LISS and eternal peace. It is the *esto1er of *LISS and
peace. See ho1 racious this divine la1 is N %hose 1ho are 2oi"s, devotees
and illumined saes, *+ the po1er of their >no1lede, dispassion and
devotion, attain the state 1hich transcends the three 3una"s. %he+ do not feel
the necessit+ of creatin su*tle or ross o*7ects of en7o+ment and, therefore,
do not do so. $s 1ith 1orldl+ en7o+ments, the su*tle en7o+ments come to
them *+ themselves automaticall+. !avin attained self"realisaticn or havin
attained union 1ith 3od, one achieves 8rita>rit+a (the feelin that one has
performed all that 1as to *e performed) and his life exists merel+ for the sa>e
that it has to *e lived. In this state, all his actions are performed 7ust li>e a
machine, 1ithout havin an+ cravin or attachment. One a*ides in this *od+
for a short 1hile for the exhaustion of his fructif+in 8arma"s, 1hile eatin and
drin>in, inhalation and exhalation, urination, excretion and all such functions
o on naturall+. Such reat souls, havin attained freedom from the pairs of
opposites, live in this 1orld as if in sleep, all their duties havin terminated.
%he+ do not perform actions, nor do the+ en7o+ an+ o*7ect throuh desire.
$ccordin to this aphorism of Sam>h+a, the *od+ sta+s to exhaust the
en7o+ments due to the fructif+in 8arma"s 1hich are still left. 4ith the
exhaustion of these 8arma"s the *od+ then termninates, and ross, su*tle and
causal *odies enter into their causes. %he self a*ides in its o1n.
C!$-%E5 '
,LISS S!E$%! ($N$N6$&$2$ 8OS!$) $N6 I%S SCIENCE
4e shall no1 descri*e $nandama+a 8osha, the Sheath of ,LISS. From the
point of vie1 of the su*tle >no1lede of (iva (individual soul) the ,LISS Sheath
is the last. lt is named in various 1a+s# !iran+ama+a 8osha (the sheath of
old), !rit 8amal (the lotus of the heart), !rida+a Cha>ra (the plexus of the
heart), !rida+ar 6ahar (the space of the heart), !rida+a 3uha (the cave of the
heart), !rida+a -undari>a (the lotus of the heart), $nahata Cha>ra (centre of
unstruc> music"-ure creative sound essence), !rida+a $>asha (the ether of
the heart), !rit -adma (the lotus of the heart), 8Uraea Sharira (the causal
*od+), Lina Sharira (the su*tlest *od+), ,rahmapur (the cit+ of ,rahma and
$nandama+a 8osha (the sheath 1hich is full of ,LISS).
The *ature of the )'ISS Sheath
Inside the heart is an oval"shaped space, li>e a small seedless 1hite rape. In
the -urana"s it is also >no1n as (+otir Lina, the mass of liht.
The Position of the )'ISS Sheath
In the human *od+, in the middle of the chest, hidden *ehind the t1o luns, is
the ph+sical heart, 1hich is the reservoir of *lood. %hrouh *lood circulation
this heart supplies life"ener+ and nourishment to ever+ part of the *od+,
from the s>in to the *ones I further, it nourishes and sustains the sensor+ and
the motor nerves and ever+ oran and lim* of the *od+. It is in this heart that
the Lina Sharira or ,LISS Sheath a*ides. %his is the seat of $tman, the self. If
the heart is dissected lonitudinall+ into t1o parts, +ou 1ill Gnd an oval"
shaped hollo1 similar to a small seedless rape# the ,LISS Sheath pervades
the space. %he heart is the centre of *lood puriGcationI it attracts ross or
impure *lood, puriGes it and infuses pure *lood throuhout the *od+. 4ith the
circulation of the *lood, the functions of >no1lede and action also pervade
the entire *od+. %he atom"li>e soul that is located in the su*tle area of this
space uses its nearest instruments, Chitta (mind"stuE), $ham>ara (eo"
principle), ,uddhi (intellect), &anas (mind), Indri+as (senses) and -rana (vital
air of ener+). %hus, it operates the entire *od+ and fulGls the purpose of
,hoa (en7o+ment) and $pavara (release). %his 1ill *e full+ descri*ed later
at the appropriate place. If, for some reason, the mechanism of the heart
stops, (ivatman (the individual soul) moves out of the *od+, ta>in 1ith it vital
ener+ su*tle senses and the four"fold internal oran. %he 1heel of life stops.
$nd thus the pla+ (Lila) ends.
Life persists inspite of various diseases of the heart and of the *rain. %hrouh
*rain disorder some men *ecome eccentric, even lunatic, still life continues.
,ut 1hen the heart, 1hich is the iver of life, fails, life terminates. 4h+ is this
so K %he reason is that the lord of life a*ides in the heart and 1hen the
movement of the heart stops, he Jies a1a+ from the heart.
3/ Surer+ has made tremendous advances in modern times. $ sureon,
1hile operatin on the heart, can even ta>e out this oran and put it on a
ta*le *+ his side. $fter doin the necessar+ operation of the oran, it is aain
put into its oriinal place and cases have *een reported 1hen the heart of
another livin *ein has *een put into the *od+ of another one, a manAs head
has *een ta>en oE and aain Gtted in its place. It has also *een said that the
head of a pup of a do had *een put on the *od+ of another pup and it 1as
actin in the ver+ same eas+ manner. It is even predicted that in future it 1ill
*e possi*le that a manAs head ma+ *e ta>en oE and anotherAs put in its place
and the latter 1ill carr+ on the functions properl+. 4hat 1ill *e the position of
the astral, causal *odies as also of the soul in such cases K
Ans/ If an+ oran or lim* of the ph+sical *od+ is cut oE, the *lood circulation
does not stop Gnall+ until the vital air ceases to function in the *od+
immediatel+ after the soul alon 1ith astral and causal *odies has discarded
the ph+sical *od+. 6urin an operation of the heart an artiGcial heart or a tu*e
of an instrument is connected 1ith the *od+ in such a manner that the *lood
circulation is >ept constant. %he causal *od+ no1 has means of ta>in 1or>
from the artiGcial heart or the instrument *+ 1hich it can carr+ on the
circulation and puriGcation of the *lood. %he soul and the causal *od+ *+
remainin there in the ph+sical *od+ ta>e the necessar+ 1or> throuh the
instrumentalit+ of the artiGcial heart or arranement in place of the oriinal
heart. %he *lood circulation is essential for the life the ph+sical *od+, and if
this is stopped even for a minute the heart fails and the life ends. %he causal
*od+ connects itself to the artiGcial heart and >eeps on its function full+.
Sureous and even 'aid+a"s implant another *one or a metal su*stitute in
place of a *ro>en or diseased *one in a *od+ 1ithout in an+ 1a+ ver+ much
distur*in its function. lf a part of a machine ets 1orn out or is *ro>en it is
replaced *+ a similar ne1 part and the same is the case 1ith the human
heart.
$ second ans1er to this Duestion is " If another head is put on the *od+ of a
pup or it *e put in place of the oriinal head, in *oth the cases the astral *od+
*eins to ta>e its 1or> 1ith the ne1 arranements. %here is no chane in the
astral *od+ if a chane is made in the ph+sical *od+" *e it one head or t1o. In
the case of t1o heads or of one replaced *+ another the functions of the
astral *od+ 1ill continue to *e the same as *efore 1ithout an+ diEerence in
the manner of there *ein onl+ one su*tle sense orans for t1o e+es or t1o
ears, the onl+ diEerence *ein four ross orans of e+es and four of the ear in
place of the t1o in each case. It does its functions no1 1ith t1o heads in
place of one. 6a>sha -ra7apati had also another head implanted on his *od+I
,rahma is represented as havin four heads and 5avana is reported to have
had ten" this can *e ta>en to mean that at that time the science of implantin
additional heads 1as perfect and 1as acted upon. %ransformin old men into
+oun ones, called 8alp, 1as certainl+ much in practice. %he 4est is no1
revivin this science.
In other 1ords, it means that if oneAs heart and head are replaced *+ another
heart and head, the functions, that is, pleasure and pain, 3una"s and 8arma"s
of astral *od+ and causal *od+ as also of soul, continue as *efore 1ithout a
chane" the+ can *e cut or separted. %he instrument of pleasure, pains,
actions (8arma"s) and >no1lede is the ph+sical *od+ of 1hose parts or lim*s
a chane has *een made. For the fructiGcation of a manAs >arma"s of the past
his astral and causal *odies 1ill continue till his li*eration" the ph+sical *od+
1ill undero chane after chane and 1ill remain onl+ an instrument.
The Constituent of )'ISS Sheath
4e have alread+ descri*ed the ph+sical form and siHe of the heart in an
earlier chapter. !ere 1e have to sho1 ho1 the lord of the Gve sheaths,
(ivatman, the individual soul, a*ides in the ,LISS Sheath situated in the space
of the heart, the reservoir of *lood. %his is sho1n in Illustration No. . in the
chapter of Food Sheath. It can *e seen *+ divine vision that this human *od+,
1hich is li>e a castle of the divine cit+, $+odh+a, contains the heart, of the
siHe of a pear, or li>e a lotus *ud droopin do1n1ards. Inside this heart is a
hollo1 of the siHe of a small seedless rape. Inside this hollo1 is the ,LISS
Sheath, luminous li>e a olden e. %his ,LISS Sheath is an $reate of six
luminous or*s. It is ver+ pleasant to see and appears li>e an oval mass of
liht.
The First %r"8 )rahmanA %he outermost circle or or* is called the or* of
,rahman. ,rahman, the $*solute, is all"pervadin and interpenetratinI thus,
it ma+ seem a*surd to locate ,rahman in a circle, +et it is not so ridiculous.
(ust as the all"pervasive ether is spo>en of as the ether of a 7ar, the ether of a
house, due to the limitin ad7uncts of the 7ar and the house, so the all"
pervasive ,rahman is said to *e in the ether of the heart in the form of the
or* of ,rahman, 7ust for the sa>e of eas+ understandin. 4e do not 1ish to
sho1 an+ division in ,rahman. In order to ena*le aspirants to realise the
$*solute to *e all, full, indivisi*le, all"pervasive, omniscient, 1ithout parts,
,rahman is Grst descri*ed in the form of an or*. 4hen a person realises
,rahman, this realisation appears initiall+ in the form of this or* for t1o
reasons. First, the reion of perception is circular in formI secondl+, -ra>riti
(nature) has endo1ed the facult+ of realisin ,rahman in the heart.
In other 1ords, the ether that lies in the reion of the heart of man is the
same ether that is outside, 7ust as the external ether, althouh void of
o*7ects, is Glled 1ith ,rahman. Even so, the ether of the heart, thouh
apparentl+ void, is Glled 1ith ,rahman. %he 3a+atri &antra sins the lor+ of
this ver+ ,rahman. %his ether is not vacuous. lt is full of ,rahman and is
homoeneous. %he aspirant 1ho realises this attains the 1ealth of *LISS
1hich is all full and immuta*le. ,rahman, as sun *+ the 3a+atri h+mn,
a*ides in this ether of the heart even in the same 1a+ that it a*ides outside
man.
FO $lmiht+N %hou does exist in the cave of the heart of all livin *eins and
have +our sta+ there. 2ou have +our face in all directions. 2ou are 2a7na
+ourself and +ou are also food of the Indri+a"s (senses). 2ou are -ra>asha
(liht), +ou are 5asa (taste) and li>e1ise +ou are nectar.F
%hese utterances clearl+ sho1 that the relation *et1een the internal Oran
and ,rahman is of the pervaded and the pervader. %he ether of the heart is
the mirror for the vision of ,rahman. %he reJection of the sun falls on a ston+
roc> and on a reservoir of 1ater, *ut it is the latter that reJects the sun and
not the former. Even so, the vision of individual soul and the Supreme Soul is
possi*le in the la>e or ether of the heart in the form of an or*. ,ut even as *+
seein the reJection of the sun one does not have the >no1lede of its *ein
in the east or the 1est, in the same 1a+, *+ realisin ,rahman in the heart
one does not realise the allpervasiveness of ,rahman.
%his or* of ,rahman thus encompasses all other or*s in its 1om*, as it 1ere.
%his or* is, so to spea>, non"manifest. Its colour is indescri*a*le. ,ut in so far
as one can spea>, it is extremel+ 1hite, lo1in, transparent and clear. $n
aspirant realises this last of all. In the immature state of Sadhana, until
master+ of Sam+ama has *een attained, a Sadha>a does not et the vision of
the or* of ,rahman, even *+ enterin into the heart throuh meditation.
The Second %r"8 Prakriti 4Su"tle *ature5A Inside the or* of ,rahman
there is an or* of su*tle -ra>riti 1hich is a sort of miniature non"manifest,
supreme -ra>riti (nature). It is liht +ello1 in colour. %his is the real causal
*od+ of the individual soul. %he individual soul is related to it from eternit+.
In other 1ords, these 'asana"s of su*tle desire are external *ecause the
desire of an everlastin life is at the *ottom of the heart of ever+ livin *ein
and exists from *einnintess time. %he reason for corelationship is
inoranceI %as+a heturavid+a (-atan7al <"<?) %his or* of su*tle -ra>riti
maintains the areate of all other or*s in its 1om*. %he Sadha>a ma+ not
et the vision of this or* easil+ *ecause of its su*tlet+. Even after enterin
into the heart throuh meditation, it is *+ master+ over meditation that he
attains the vision of this or* in the course of time.
It *ein the minutest, it cannot *e realised.
The Third %r"88Su"tle @ital $nergyA In the or* of su*tle -ra>riti there is
another or* of su*tle -rana. 4hen a Sadha>a enters into the heart throuh
meditation, he Grst of all ets the vision of the or* of su*tle -ranaI the colour
of this or* is li>e ver+ luminous vapour, or li>e de1drops daHHlin in the ra+s
of the sun, or li>e shinin raindrops. %his is aEected *+ the three 3una"s.
4hen Satt1a predominates, it is extremel+ luminous, li>e radiant rain"drops.
4hen 5a7as predominates the luminous drops are tainted 1ith a rose colour
and are seen to *e active or Gc>le. 4hen %amas predominates it is of
vapourous appearance and opaDue and the movement of su*tle -rana
*ecomes dull. %his or* of su*tle -rana is the ross aspect of the contact of
$tman 1ith the Chitta in its process of infusin consciousness. It reveals itself
in the form of luminous vapour. lt is visualised outside the or* of $ham>ara
(eo"principle). Further than this, +ou Gnd activit+ provadin the entire *od+.
Often 1e see Gve holes in the heart throuh 1hich diEerent t+pes of ra+s
emanate. %hese holes are in the causal sheath. lt has *een declared in
Chhando+a Upanisad#
%he su*tle -rana spreads out its activit+ and life force throuh these holes.
%he Jo1 of liht minles 1ith the sho1er of ra+s from the astral *od+
(intellect plus mind), a*idin in ,rahmarandhra 1hich is ever related to the
heart, and then the minled Jo1 pervades the 1hole *od+. %he ra+s of the
astral *od+ minle 1ith the lo1 of life in the same 1a+ as colours, suar, or
salt minle in 1ater, 7ust as 1armth spreads in liDuids, or 7ust as ra+s of the
risin sun pervade homoeneousl+ in the sphere of ether.
The Fourth %r"8Ahamkar 4$go5A lf +ou see *+ the meditative vision inside
the or* of su*tle -rana, +ou 1ill Gnd an or* resem*lin the oreous colour of
a peacoc>As nec>, extremel+ luminous, cr+stalclear. lt is, as it 1ere, a *luish
reen lass shade placed on a 1hite luminous liht. %his is the or* of the eo"
principle 1hich is the ross form of $smita (the principle of AIA"ness). 4hen
Satt1a predominates, this or* assumes a luminous 1hite colour aainst a
luminous reen *ac>round as if a 1hite cloth has *een iven a *lue colour. In
the predominance of 5a7as it appears li>e the *lue circle in a feather of a
peacoc>As tail and is Gc>le li>e mercur+. In the predominance of %amas, it
*ecomes slo1 in motion and has the colour of deep reen mixed 1ith *lue.
The Fifth %r"8 Chitta 4(ind8StuG5 A Inside the or* of eo is the or* of
Chitta. lt is the palace of the individual soul. lt is extremel+ luminous 1hite,
transparent, pleasent to *ehold, *ut *+ the inJuences of it, it is ever"
chanin. %hrouh its modiGcations Chitta is especiall+ a sensitive part of the
internal oran. 'ritti"s in the form of ripples constantl+ arise in the la>e of the
Chitta. It is even as 1aves arisin and su*sidin in an ocean of 1ater throuh
contact 1ith the 1ind. ,ecause of the constant modiGcations of 'ritti"s, Chitta
appears to *e in the form of 'ritti"s alone. %hese parts, li>e 1aves, a1a>en
Sams>ara"s or impressions 1hich a*ide in the Chitta. ,ein inJuenced *+ the
three 3una"s, the 'ritti chane their colours. 4hen Satt1a predominates,
Chitta is li>e sno1+ *utter, li>e 1hite sno1, or li>e the 1hite feathers of a
crane. It is lo1in 1hite, luminous, transparent, clear and pleasant. 4hen
5a7as predominates, it shines li>e mercur+ liht, and is Gc>le in motion. 4hen
%amas predominates, it appears as if liht clouds have veiled the Chitta. %his
Chitta is the revealer of the consciousnes of the soul and is a special oran of
$ntah>arana, 1hich is >no1lede predominatin. It is in this cave of the heart
that the $tman a*ides.
The Si<th %r"8 Atman 4Soul5A From the point of vie1 of siHe in this creation,
the or* of $tman, the soul, is smaller than an atom, and from the point of
vie1 of su*tlet+ it is similar to ,rahman. It is incompara*le in its colour and
form, and it is thus s+m*olic of its o1nself. %hrouh its association 1ith Chitta,
it assumes the same colour and form that Chitta assumes. %his (ivatman or
individual soul exists in the form of an extremel+ su*tle point or dot.
%hese six or*s exist in an areate from in the reion of the heart, and the+
appear to *e constitutin a (+otir Lina, a mass of liht. (ust as the sheaths of
the Gve %anmatra"s o to oranise mind, intellect, the senses and
'i7nanama+a 8osha, so does the or* of su*tle -rana oranise the areate
consistin of su*tle -rana, eo"principle, Chitta and the soul, all of 1hich
*elon to the ,LISS Sheath. %his or* of su*tle -ra>riti is a part of the universal
non"manitest -ra>riti throuh the limitin ad7unct of the heart. %hat is 1h+
this areate of or*s is descri*ed *+ the Sruti#
%his Sruti endorses our vie1 that a >no1er of self realises ,rahman, 1ho is
spotless, in the sheath of !iran+ama+a (mass of olden liht) 1hich is the
liht of all lihts. Further, another Sruti sa+s#
In other 1ords# %he+ are the nerves >no1n as !ita 1hich are Glled 1ith 1hite,
*lue, +ello1, reen and red colours. %hese colours have emanated from the
sun.
In the third Duotation a simile has *een iven 1hich appears to *e the
description of ,rahman, su*tle -ra>riti and su*tle -rana, $ham>ara (eo"
principle) and Chitta a*idin in the heart. Some consider this description to
cover the meditation on Cha>ra. %he+ consider this to *e the description of
self as it a*ides in the solar or*, *ut this does not appear proper to me.
Illustration No. << explains this point clearl+.
)rahmarandhra and the HeartA Similar to the luminous or* of mind,
intellect and senses, circled *+ the or* of the Gve %anmatra"s, the contents of
the cave of the heart, and the ether of the heart, are luminous and are in the
form of or*s. %he diEerence *et1een them is that the luminous or*s a*idin
in ,rahmarandhra appear to *e *rihter and more radiant than the luminosit+
of Chitta and $ham>ara. %he lihts of the heart are entle, tranDuil, mil>+
1hite, transparent, soft and pleasant. %he luminous or* a*idin in the hollo1
of the cardiac mem*rane is much smaller than the luminous or* that a*ides
in ,rahmarandhra in the cro1n of the head. $s 1e have said, in the heart is a
hollo1 similar in siHe to a small seedless rape, constituted of s>in or Jesh+
mem*rane. In the su*tle area of this hollo1 exist the or*s of Chitta (the
mindstuE). $ham>ara (the eo"principle), Su>shma -rana (su*tle vital *reath),
-ra>riti (nature) and ,rahman (the $*solute). %hese are luminous or*s
pervaded *+ each other as if *anles have *een set on the Sivalina. %hese
or*s arise from inside and spread out1ards. -lease see Illustration No. <9.
%his is, in *rief, the description of $nandama+a 8osha, the ,LISS Sheath. ,ut
the >no1lede arisin out of direct perception 1ill *e descri*ed later. 4e have
+et to descri*e in detail the vision of the self and the discriminative
understandin *et1een -ra>riti and -urusha, nature and spirit, in
$nandama+a 8osha.
The %rigin of Human 'ife
4hen a man endeavours to attain li*eration *+ self"eEort, he develops a
desire to >no1 the oriin of human life. %he scriptures state thus
In other 1ords, these 'asana"s or su*tle desires are *einninless, *ecause in
a man the desire to live is eternal. %he 'asana"s are the *asis of life in the
1orld. $t the time of creation the soul is endo1ed 1ith a divine arment made
of -ra>riti constituted of the three 3una"s and 1oven *+ the threads su*tle
desires. Since then the stream of life for individual soul has *een Jo1in on.
,efore comin into contact 1ith this arment, the soul had no desire, no
aspiration. It had no dessatisfaction, nor had it an+ thirst for >no1lede. In
other 1ords, the soul 1as free from desire, hatred, eEort, pleasure, pain, and
so on. $las, it is throuh mere contact 1ith the smallest feelin of $ham>ara
or eo that the entire poisonous and terriGc ocean of Samsara or 1orld"
process sures *efore the soul as all the perceptions of the 1orldprocess
materialise. 4e do not >no1 1ith 1hat feelin and 1hat sense of amusement
the self miht have accepted this olden vessel. lt 1as, alas, a miht+ illusion
for the soul 1hich 1as a*idin in its essential nature, 1hich 1as independent,
perfect, and sun> in the *LISS of the $*solute. %his luminous olden vessel,
1hich the soul deemed to *e the soure of *LISS, proved to *e, in fact, a
olden prison for it. %his is, in *rief, the pathetic +et real stor+ of the oriin of
life of the individual soul. Since then a stream of life of the individual soul has
entered the Geld of the 1orld"process, and 1ill consummate in the reat
ocean of ,rahman 1hich sures 1ith supreme *LISS. (iva, the individual soul,
is aCicted li>e a Gsh and can attain supreme satisfaction *+ s1immin freel+
in the endless and *LISSful ocean of ,rahman. It is *+ *ecomin an o*lation
on the sacriGcial altar of the $*solute and attainin the divine luminous
-urusa or spirit that it acDuires supreme satisfaction, *ecause the 1aters of
the mil>+ ocean ,rahmananda (*LISS of the ,rahman) 1ash a1a+ impurit+ of
the feelin of eo, and the Gre of ,rahman *urns up the slouhed eoism.
%hen the luminous nature of the soul, 1hich is full of >no1lede, shines forth.
%he dar> taint of eo enters into tue 1om* of -ra>riti (nature) and is lulled
into deep sleep, or, as it 1ere, remains unconscious.
The +uty of (an
If 1e poeticall+ recall the painful stor+ of the 1orld"process in 1hich one has
to face various trials as a pla+, a drama, one should enact it 1ith a smile and
1ith courae to *rin it to a successful end. ,ut +et one has to *e ver+
cautious and careful, and throuout he should maintain a spirit of
detachment. %his is the dut+ of man. %he re1ard of comin out 1ith J+in
colours and Duite successful in this pla+ is ainin the divine consent to sport
freel+ in the mil>+ ocean of the *LISS of ,rahman. In other 1ords, one is iven
the riht to a*ide in the lap of the *LISSful 6ivinit+, to en7o+ supreme
freedom. In this 1orld the feelin of eo is hidden in *irds, animals, insects,
sea"creatures, etc. It is manifestl+ present in mother, father, 1ife, son, friend
and foe, near and dear relatives. %here is no exaeration if 1e sa+ that these
are all diEerent manifestations of $ham (eo) alone. %herefore, the summum
*onum or the hihest dut+, the supreme virtue, the Gnal destination, the
supreme self"eEort of man is to destro+ attachment *orn of eoism *+
>no1lede arisin out of discriminative understandin.
+escription of Atman 4Supreme Self5 A"iding in the City of )rahman
%he aforesaid $nandama+a 8osha or ,LISS Sheath is the Indrapuri (cit+) in
1hich the self resides. %his soul, 1ith its Supreme -rotector and Father, $7a,
the un*orn and *esto1er of the *od+, oddes $7a, 1ith a roup of ministers,
attendants and other servants, lives in this cit+, li>e a >in, *LISSfull+ and
fearlessl+. In this Indrapuri or divine a*ode, 1hich is constituted li>e a castle,
the supreme adored deit+ of the soul, 3od $lmiht+ >no1n as O&, has !is
*eautiful temple, 1here in the state of Samadhi, havin attained identit+ 1ith
,rahman, the soul en7o+s inGnite *LISS, accordin to the statement #
(F,+ >no1in 1hom all, that there is, is >no1n.)F In other 1ords, this soul, *+
its association 1ith the 6eit+, does not simpl+ acDuire entire >no1lede and
realiHation, *ut also acDuires the supreme >no1lede of the $*solute.
$ccordin to 8othopanisad#
%he teacher 2ama declares that the >no1lede of the soul and the Supreme
Self is diLcult of attainment *+ austerit+, stud+ of scriptures, etc. %his
a*solute >no1lede is attained *+ the soul, a*idin in the divine temple of the
cit+ of ,rahman, *+ self"surrender to 3od a surrender 1hich is interal and
complete. (ust as a *a*+ in the lap of its mother Gnds the nectar of mil>
accordin to its s1eet 1ill as lon as it has surrendered itself to the motherAs
cares, so one 1ho has completed supreme surrender to divinit+ en7o+s the
nectar of communion. Sae -atan7ali supports the same vie1 *+ these
aphorisms#
%he devine re1ard does not culminate 1ith this alone, *ut the compassionate
father sho1ers upon *is divine son the >no1lede of all the m+steries and
secrets pertainin to his internal and external aspects and those of -ra>riti,
nature. In 5a7a 2oa this is technicall+ called 6harma&eha or the cloud of
virtue. %hen this soul acDuires Sat+a"San>alpa (true resolve), Sat+a 8ama
(true desires), $pta 8ama (satisfaction of all desires). Nis>ama
(desirelessness), and ultimatel+ it *ecomes $>ama (devoid of desires). 2oa
declares that 1ith the removal of all the impurities and veils, the luminosit+ of
Chitta shines *rihtl+ and the liht of the soul, fastened *+ the eo, a*idin in
the Chitta, also *ecomes eEulent. %hen nothin remains to *e >no1n.
!avin drun> the nectarine 7uice of the identit+ 1ith ,rahman, man *ecomes
'ideha or devoid of the idea FI am the *od+F and attains (ivanamu>ti,
li*eration in life. ConseDuentl+, all the aCictions, 8arma"s and 'asana"s
(actions and su*tle desires) terminate.
(Form that comes cessation of pain and 1or>s.)
In this small cit+ of ,rahman, the all"pervadin nature of ,rahman cannot *e
contained. !o1 is it that the all"pervasive $*solute comes to exist in a space
of the siHe of a thum*K ,ut the $*solute exists in the divine temple in the
cave of the heart, in the oval space made up of the imperisha*le liht. !e
a*ides here s+m*olicall+. Sae 2a7iiaval>+a descri*es thus his intuitional
realisation to the reat 8in (ana>a #
In other 1ords, this heart is as vast as ,rahman. %hat man is mean 1ho is
devoid of this vastness of the heart. $ll *eins and (iva"s a*ide in the ether of
the heart. %his is the experience 1hen a man has realised the heartI it is in
the heart that all the pure feelins such as faith, devotion, trust, fearlessness,
etc. a*ide in the form of su*tle impressions. %he Upanisad has as>ed us to
visualise the all"pervadin ,rahman 1ho is 1isdom, truth and *LISS, and 1ho
is the revealer of the po1er of consciousness, in the forms of speech, vital
airs, e+es, ears, mind and heart, a*idin in the human *od+. %hus, the all
pervadin ,rahman is held *+ the threads of mind, intellect, Chitta, etc.
a*idin in the *od+, and it is 1ith the help of these threads that a 2oi attains
the $*solute. $ 2oi, havin *athed in the soothin 1aters of the rain of
>no1lede from the 3anes of 6harma"&eha"Samadhi in the form of
1isdom arisin ceaselessl+ from the inexhausti*le source of the luminous e
in the heart, attains supreme satisfaction, a sense of havin performed all
that 1as to *e performed.
(If the true >no1lede does not et lost or diminished even after %att1a7nana
is acDuired and discretion continues, then ensues 6harma&eha, clouds of
virtues and >no1lede, Samadhi.)
It is *+ mere contact 1ith the liht of the 6eit+ as !e is, that 8no1er or (iva
the individual soul, enters into the ocean of undou*ta*le supreme >no1lede,
and in the unlimited unfathoma*le ocean of *LISS the soul Gnds the placid
1ater of the mil>+ ocean extremel+ intoxicatin, enrapturin, extremel+ soft,
*esto1er of po1er, >no1lede, liht and ener+, remover of the three t+pes
of 1orldl+ miseries. %his ocean proves to *e the supreme panacea for all the
evils in the 1orld. It is *+ the mere touch of this divine liht that this inert
1orld shines 1ith divine lustre. It is no 1onder, then, that this conscious soul
attains li*eration in life, and is endo1ed 1ith luminosit+ and supreme peace
*+ the 3race of the Lord. %he 5ishi"s of Upanisads have emphaticall+
declared#
(On Chitta *ecomin pure and it *ein united 1ith the soul in a Samadhi, an
aspirant o*tains *LISS 1hich cannot *e expressed in 1ords it can onl+ *e
experienced *+ the Chitta itself.)
%he Upanisads are full of such declarations. $ll these descriptions pertain to
the self that has *ecome adept in dissociatin itself from the Jo1 of 'ritti"s or
mental 1aves. %hese descriptions appl+ to one 1ho is esta*lished in his
essential self.
(eans of $n1oyment and Release
In fact, the means or cause of en7o+ment and release is $ntah>arana, the
internal oran, 1hich is the eEect of -ra>riti. -ra>riti, *ein the cause,
pervades all its eEects. %hat is, the eEects have al1a+s in them their cause#
%his atomic soul a*ides in $nta>arana, the inner oran, 1hich is an eEect of
-ra>riti in the state of the 1orld"process. Similarl+, in the state of release or
li*eration it a*ides in the 1om* of the reat non"manifest -ra>riti, or it a*ides
in the supreme ether *ecause this -ra>riti or nature is supremel+ extensive
compared 1ith the atomic soul, and it is all"pervasive. ,ut compared to
,rahman it is limited, *ecause ,rahman exists inside as 1ell as outside. In the
state of li*eration the individual soul has no contact 1ith -ra>riti as far as
en7o+ments are concerned. In the human *od+ the or* of su*tle -ra>riti
sustains the internal oran in its 1om* and pervades it internall+ and
externall+. %his is 1h+ it has *een called A-ra>riti &andalA or the sheath of
nature. %hus, there is contact 1ith -ra>riti as its cause even in the state of
release, *ut this contact does not cause *ondae. $ll souls, 1hether *ound or
free, are in association 1ith su*tle -ra>riti, *ut their association in its aspect
of cause is eternal, 1hile in the aspect of eEects of -ra>riti the association is
non"eternal. $pavara or release is another name for the dissassociation from
oneAs contact 1ith the eEects of -ra>riti.
(%he result of the relinDuishment of the eEects of -ra>riti is -urushartha.)
The Residence of the Indi!idual Soul in the Internal %rgan
On the *asis of realisation, it can *e deGnitel+ stated that the individual soul
is not driven into the internal oran li>e a nail, *ut exists in the centre li>e the
hu* of a 1heel. $s a manet at the centre of a 1heel *rins *alance to it, the
self a*ides in the *est part of the $ntah>arana in the centre of the Chitta or
mind"stuE, and thus a*idin it sets the $ntah>arana to action and never
losses the centre. If it did, the *alance 1ould *e upset. %his is a eneral rule
all over the 1orld. Ever+ revolvin mass is either circular or oval in form and
all movin masses, such as sun, moon, stars, earth, etc. move on their axes
1hich are in the centre and thus do not lose *alance. %he *alance of ener+ is
in the centre, not on the sides or the peripher+, other1ise motion 1ould not
*e reular. %he same la1 operates in the internal oran also. SCIENCE OF
SOUL pae <.=
Release from )ondage
One cannot attain the *lessedness of the self simpl+ *+ stud+in the
>no1lede descri*ed up to this present stae. Supreme *lessedness can *e
attained onl+ 1hen one has actuall+ realised, raduall+, all the principles,
from the main part of the $ntah>arana, i.e., Chitta a*idin in the ,LISS
Sheath, up to su*tle nature, and 1hen, conseDuentl+, one has experienced
the truth#
F$ll is pain for the 1ise.F $fter the attainment of supreme dispassion the
experiences arisin out of the fructiGcation of 8arma"s do not cause *ondae
*ut the+ assist the process of release *+ the perfeciion of Sananda and
$smita Samadhi"s"the Samddhi"s pertainin to Chitta and $smita (the cause
of the eo"principle). One acDuires steadiness in Nirvichara Samadhi
(supreme consciousness devoid of thouht"1aves). %hen, a stead+ state of
supreme peace arises 1hich is called $dh+atma -rasad or the placidit+ of the
internal oran ivin eternal peace. In this state, a supremel+ divine liht
>no1n as 5itam*hara (that 1hich is Glled 1ith %ruth) arises. %hrouh this liht
one attains discriminative understandin *et1een -ra>riti and -urusa"nature
and spirit. 4hen this discriminative understandin *ecomes stead+ in the
innermost recesses of the heart, then a 2oi *ecomes detached even from the
Chitta, and this intuitive >no1lede *rins him to the door of li*eration.
!avin entered it, a 2oi acDuires realisation of his essential nature and in the
course of time realises the supreme ,rahman. ConseDuentl+, he is freed from
the *ondae of *irth and death and rests peacefull+. %hese t1o states are
*e+ond the reach of mind and speech. %he+ are indescri*a*le and are the
su*7ects of oneAs experience onl+. $lthouh the 1hole of this *oo> has *een
1ritten on the *asis of a Sadha>aAs personal realisation, +et the su*tle
>no1lede cannot *e realised unless
one enters into the heart. %herefore, the aspirant should tr+ to enter the
reion of the heart *+ intensif+in the vision and should visualise the inner
m+stic phenomena *+ divine siht arisin in meditation. In the ,LISS Sheath,
a*idin in the heart, 1e must visualise the follo1in " the Gve parts of the
,LISS Sheath, the mutual functionin of these parts the individual soul that
exists in the innermost center of all these, and ,rahman, the $*solute. $ll
these visualisations cannot ta>e place at once. ,+ constant meditation in the
heart, 1hen one"pointedness ro1s more and more, the doors of m+stic
>no1lede are opened 1ider and 1ider. %hrouh inner realisation the soul
reconises its separateness, even from the ChittaI *ut it ta>es Duite a lon
time. 4e shall explain these intermediate realisations in the proper contexts.
One should speciall+ remem*er that all the eEects of -ra>riti, includin &ahat
%att1a, the cosmic mind"stuE, are the eEects of the three 3una"s. %herefore,
in ever+ o*7ect the luminous Satt1a is presentI it is throuh this that ever+
o*7ect can *e visualised and realised *+ the divine e+e. 4hat is needed is the
master+ of Sam+ama.
2ou have o*served the parts of $nandama+a 8osha 1hich are illustrated in
the picture of the heart. $ccordinl+, 1hen +ou enter into the heart, +ou 1ill
see t+pe of liht. %hen, +ou can easil+ >no1 on the *asis of the previous
descriptions 1hat part of the ,LISS Sheath is *ein visualised. For example,
1hile meditatin in the heart +ou ma+ see rose coloured luminous vapour,
perhaps in the form of a small conch. 2ou can immediatel+ >no1 that this is
the vision of the su*tle -rana. lf +ou see luminous reen colour, or the same
vision in oval formation, this is the vision of $ham>ara, the eo"principle. lf
+ou see luminous 1hiteness li>e *utter, or li>e a sno1+ oval form or a mass of
luminosit+, it is the 'ision of the or* of Chitta. It ma+ also *e seen that
throuh the inJuence of the 3una"s, the colours o on chanin in the or*s of
su*tle -rana"s and $ham>ara. Even in colours, forms and siHe of Chitta, reat
or small chanes ta>e place throuh variation in its functions. No1, 1e shall
ive some of the realisations *+ 1hich aspirants can understand ho1 the
inner principles and o*7ects are >no1n and in 1hat forms. %hese realisations
solve various dou*ts of aspirants.
Realisation of the Colours and Forms of Chitta
%he various forms in 1hich Chitta is seen in the state of meditation cannot
possi*l+ *e descri*ed in 1ords. If 1e sa+ that the Chitta has inGnite and
endless forms it is no exaeration. %hrouh its identit+ 1ith its functions
('ritti Sarup+a), Chitta has the natural capacit+ of receivin the impressions
of all the o*7ects of the 1orld in the present and 1hich are to come in the
future, *ecause Chitta can *e coloured *+ all the o*7ects of the three periods
of time. It has innumera*le forms. In the state of our practical life in the
1a>in condition the intellect is coloured *+ external o*7ects and *ecomes the
means of >no1lede of these o*7ects as 1ell as the en7o+ment of them. 4hile
1e are in the state of meditation or in Samadhi, the Chitta is coloured *+ the
inner elements and the feelins and *ein thus coloured, it reveals them.
Chitta constantl+ underoes modiGcations in the form of 'ritti"s or 1aves. In
the state of meditation, the entire $ntah>arana or ,LISS Sheath or simpl+
Chitta, the mind"stuE, ma+ appear in the form of a Jame, a lotus"*ud, a half"
*lossomed lotus, a luminous e, a small luminous Sivalina, or a olden
plate. (ust as the spherical sun, moon and heavenl+ *odies 1hich are
spherical in form appear to ordinar+ vie1 in the form of Jat plates, so the
oval"shaped Chitta, intellect, mind, eo and su*tle vital -rana etc. ver+ often
appear to *e in the form of Jat discs. $s lon as these contents of the heart
are not seen directl+ *+ the po1er of Sam+ama, one visualises them as Jat
discs and one also sees the functions of $ham>ara in a similar 1a+. %he
inJuence of the three 3una"s is seen clearl+ in Chitta. Chane in colour
indicates the inJuence of the three 3una"s. Chane in form indicates chane
in the 'ritti or in the o*7ect. Chitta underoes diEerent t+pes of modiGcations,
e... 6harma (pertainin to its o1n nature), La>shana (pertainin to
characteristics) and $vastha (pertainin to state). %hese chanes *rin a*out
modiGcations in the Chitta. Inspite of all these inJuences, no percepti*le
chanes occur in the essential nature of the Chitta unless one exercises a
special form of 1ill. 4e ive *elo1 some forms of the Chitta 1hich are
realised. First# In the state of meditation as aspirant sees in front of him 1hat
loo>s li>e a olden luminous timepiece Gures (it merel+ has this shape), and
around it there is a sphere of reen, li>e the colour of a padd+ Geld (this is
sphere of eo). Seein this, there arises *LISS in the heart of the Sadha>a.
Second " a luminous 1hite liht spreads in the heart. Chitta in the form of a
Jame spreads out various t+pes of luminosit+. %he aspirant is illumined in the
state of meditationI he is a*sor*ed in *LISS. %hird# the Sadha>a sees himself
in the or* of Chitta in the state of meditation. Fourth# sometimes he sees
himself enveloped *+ soft luminous 1hite colour, and experiences supreme
peace, 1hile at times he feels *LISS 1hen he sees himself enveloped *+ a
ros+ colour (this is a limpse of $nanda Samadhi, the 7o+ pertainin to the
Chitta). Often he experiences $ham $smi (AI amA). $t this time the vapour
tined 1ith a reenish *lue liht (this is the limpse of $smitanuata
Samadhi) or he ma+ experience *LISS 1ith $smi. Often he experiences *LISS
*lended 1ith profound peace, or sometimes simple peace. $nd often he
experiences a*sence of ever+ thin.
%hese diEerent states are, respeciivel+, the forms of these Samadhi"s Satt1a"
predominatin Satt1a, Satt1a mixed 1ith 5a7as, 5a7as mixed 1ith eoism,
Satt1a mixed 1ith %amas. $s lon as one has not acDuired a special master+
over Chitta, these states exist momentaril+ or for a short 1hileI 1ith the
intensiGcation of practice"the+ continue for hours.
Often the Sadha>a sees himself in the state of meditation reJected in the
form of a luminous chimne+ made of lass. %here is no liht inside or outside
itI the Sadha>a sees his form reJected in it, *ut"the form is ver+ small, a*out
one inch in siHe.
Sometimes he sees a solar or* as at the time of risin or settin *ut unli>e
the sunrise and the sunset it is devoid of ra+s, althouh luminous. Often it
appers that there is a veil of clouds over it, as a result of 1hich the or*
appears half or completel+ veiled. %his is the veil of $ham>ara under the
inJuence of %amas. Sometimes this plate is 1hite, luminous and a*out four or
Gve inches in siHe. Sometimes it is li>e a small rain, and sometimes it is li>e
a mustard"seed, ver+ small, *ut extremel+ luminous. Sometimes it is li>e a
spar> from a Gre1or>. Sometimes luminous spar>s arise from the or* of the
Chitta. It is *ecause of lac> of master+ over the Chitta that these are seen.
%he chanes in colour of the Chitta throuh the inJuence of the 3una"s are
seen in Illustration No. <?. First " Satt1i> Chitta (Item No. 9), 1hite, luminous,
and soft li>e *utter, often hard and 1hite li>e ice, often clear and transparent
li>e the 1ater in a 1ell. lt is in the stead+ and transparent state of the Chitta
that one realises the vision of the Self and various m+stic experiences.
Second " 5a7asi> Chitta (Item No. <), 1hite and luminous li>e mercur+,
endo1ed 1ith liDuidit+ and Gc>le. It is a*le >no1lede. $t this stae there
spreads the lo1 of various colours. 4hen 5a7ouna is not po1erful, the
Gc>leness is less and 5a7ouna is suLcient to *rin a*out >no1lede. 4hen
5a7ouna is intense, this Chitta assumes the form of a luminous ocean surin
1ith miht+ 1aves, unfathoma*le. ,ecause of the Gc>leness of $ham>ara it
assumes a *riht *luish colour. %hird " %amasi> Chitta (Item No. ?). Its colour
is li>e a cloud, it is opaDue, therefore, una*le to *rin a*out >no1lede. It is
dull and inert.
(Su*tler than the su*tle, reater than the reat.)
,oth $ftman and ,rahman, the su*tlest of the su*tle and the reatest of the
reat, are experienced throuh the placidit+ of the Satt1i> Chitta. Other1ise,
*ecause of impurit+ and distraction, the+ remain invisi*le. -lease stud+ the
illustration of the Chitta, havin diEerent colours and forms, and understand
it. (Illustration No. <?)
&ere visualisation of Chitta, and $ham>ara, etc. does not serve our purpose.
4e have to realise this m+ster+ I that is ho1 these t1o *rin a*out the
fructiGcation of 8arma"s and serve the purpose of en7o+ment and release for
the -urusa. %herefore, 1e ive some realisation connected 1ith fundamentals
for this purpose.
The Realisation of the Twofold (odi#cations of Chitta
One sees t1o t+pes of modiGcations ta>in place in the Chitta. First# natural
modiGcations 1hich are ta>in place ever+ moment accordin to divine la1 in
its triple form of 6harma, La>shana and $vastha throuh the inJuence of the
three 3una"s. Second # the next modiGcation is caused *+ the individual soul
1hich >eeps the Chitta ever enaed throuh the po1er of its consciousness.
4ith this, due to the impressions of the 'ritti"s in the form of sleep and
memor+, Chitta chanes ever+ moment. %hus, Chitta is never free from action
or chane even for a sinle second. Simultaneousl+, the intellect also oes on
sendin its decisions of o*7ects and their impressions to the ,LISS Sheath and
thus causes modiGcation in the Chitta. %hus, *ein coloured *+ the
impressions, special luminous 1aves arise in the Chitta. %his is especiall+
remar>a*le 1hen the impressions of the >no1lede of various 1ords enter
into the Chitta and then, 7ust as miht+ 1aves arise in a reat ocean, so
luminous 1aves are seen in the Chitta. It is as if a mountainous spectacle is
reJected in a tur*ulent la>e. If the trees on the mountain are aitated *+
1ind, the+ are seen reJected in the la>e of the form of $itation. Even thouh
the 1ater of the la>e is stead+ and 1aveless, +et the reJection *ein in a
state of $itation creates the illusion of turmoil in the la>e. %hus the anal+sis
of these function is also made in the state of meditation.
(F8h+ati is the onl+ 1a+ of seein.F)
%he onl+ vision is in the form of consciousness. %his is ho1 realisation ta>es
place. ,ut the function of seein pertains to the su*tle divine e+e and the
experience of pleasure and pain arisin out of the anal+sis of the vision of
o*7ects pertains to Chitta. In other 1ords, happiness and miser+ are
experienced *+ the mind"stuE. ,LISS, is associated 1ith this experience of
pleasure and pain.
Some @ision of the )'ISS Sheath
%hese visions can *e said to *e of the secondar+ forms of the ,LISS Sheath.
%he+ are # internal form, >no1lede, action or motion, su*tle -rana, the
restin place of Chitta, Chitta as the repositor+ of the 8arma"s, the nature of
the Sams>ara"s (su*tle impressions), pertainin to the ,LISS Sheath, the
mutual transactions of the 8arma"s etc. $fter realisin these it is possi*le to
realise the self. %herefore, the manner in 1hich the+ are realised and their
forms are descri*ed *elo1.
The Realisation of Consciousness of 7nowledge and Action
8no1lede and action cannot *e separated, *ecause *oth are realised
simultaneousl+. %he Grst eEect of -ra>riti, constituted of the three 3una"s, is
&ahat and an active part of &ahat is Chitta, the mindstuE. lt is the illuminator
of o*7ects and at the same time an eEect of inert principle as it is also inert.
2et, ho1 does it perform the function of consciousnessK %his fact has to *e
realised. 6ue to the contact of individual self, the $tman, 1ith Chitta, there
arises action toether 1ith >no1lede. $lthouh action and >no1lede are
diEerent from each other +et throuh their su*tlet+ the+ appear
indistinuisha*le. %herefore sharp, deep and su*tle vision in meditation is
necessar+ to realise this fact. In the innermost centre of the or* of Chitta
exists $tman, the self, li>e a livin spar>, radiant and *eautiful. %hrouh the
reJection of its presence, su*tle, entle and pleasant liht emanates, 1hich is
extremel+ Duic>"actin 1ith invisi*le speed. %his liht pervades ever+ particle
of the or* of Chitta and, havin coloured the entire or* of the Chitta, moves
to1ards its peripher+I in the same 1a+ as in an electric liht circuit electricit+
pervades the copper 1ires 1ith invisi*le speed. $ similar process ta>es place
in the or* of the Chitta as if consciousness or the liht of >no1lede is movin
on the vehicle of motion. %he entle liht of >no1lede or consciousness is
more enhanced throuh the luminosit+ of the Chitta, and supremel+ su*tle
1aves of the spreadin motion appear in the liht of the Chitta as if mil>+
colour has *een dissolved in a runnin stream and the 1ater of the stream
further illumined the ra+s of the sun. ,ut in the state of Satt1a"-redominatin
Chitta it appears as if moon"liht has Jooded the stream. %he mil>iness of the
1ater is the liht of consciousness or >no1lede, and the Gc>leness of the
Chitta indicates action. %he mil>iness of 1ater is seen *+ the e+e *ut the
1armth of the 1ater can *e experienced *+ touch. Even in the same 1a+ one
can have the >no1lede of action in the Chitta in this state. lf this state of
meditation is o*served +et more deepl+, it 1ill *e clear that consciousness
has arisen in Chitta throuh its contact 1ith the self. %his resem*les the
manner in 1hich Gre, havin veiled and pervaded a piecc of iron, ma>es it
shine li>e GreI the iron also ives liht and heat to near*+ o*7ects li>e Gre. in
the same 1a+, the"inert Chitta that is pervaded *+ >no1lede and motion
emanatin from the self *ecomes identical 1ith consciousness and reveals
the entire process. In this 1a+ it is visualised as to ho1 consciousness
pervades the Chitta. lf +ou can not see this in +our Chitta, +ou can see it in
the Chitta of another person *+ castin the divine siht. %hus, +ou can realise
>no1lede and action of the self, the pervasion of consciousness in Chitta and
the livin spar> at the centre of the Chitta 1hich is the nature of the soul
associated 1ith a part of the Chitta. In the state of Samadhi also it has *een
visualiHed that even as a diver has to strain his utmost to Gnd out a pearl
thro1n 1ithout his >no1lede into a vast sea, so also one has to exert ver+
much in Samadhi to locate the atom"li>e (ivatma in the vastl+ expanded sea"
li>e form of Chttta. %o search for and Gnd $tman is as strenuous as Gndin out
a diEerent sort of particle in a heap of innumera*le particles. In future, 1hen
nature of self comes to the vie1 of the divine e+e, one *ecomes a*le to
visualise ,rahman, the $*solute, 1hich is the su*tlest of the su*tle and 1hich
pervades the or* of the Chitta a*idin in the proximit+ of the soul.
Realisation of @arious Facts which perform @arious Functions due to
(utual Reciprocation
4hat is the support *+ 1hich the chitta a*ides in the heart K %hrouh the
movement of the consciousness of the soul, there spreads simultaneousl+, in
an invisi*le form, a po1er of attraction. %his is a ver+ su*tle element, 7ust as
the po1er of a manet is invisi*le, +et 1hen it attracts another o*7ect the
po1er is manifestI even so the Chitta, Glled 1ith the consciousness of the soul
pervaded *+ the po1er of attraction, enhances the luminosit+ of the or* of
$ham>ara *+ the liht of the self and at the same time attracts the
$ham>ara. Further, the po1er of the or* of $ham>ara, 1hich is Glled 1ith the
force of attraction throuh >no1lede and action emanatin from the Chitta,
illumines the or* of su*tle -rana and >eeps it attracted. %his su*tle -rapa is
ceaselessl+ Jo1in from the 1om* of the Chitta. %his is due to the inner
attraction caused *+ the soul associated 1ith the or* of su*tle -rana. %here is
an or* of su*tle -ra>riti 1hich throuh its su*tlet+ has pervaded all the or*s
and has sustained them all in its 1om*. lt is possi*le that *ecause of its
su*tlet+ +ou ma+ not see it no1. Outside the or* of su*tle -ra>riti is the or* of
,rahman 1hich pervades the ether of the heart. %his or* interpenetrates all
or*s and sustains them in its 1om*. %hus, fastened *+ these ties, Chitta,
$ham>ara and su*tle -rana a*ide in the heart. (ust as the outer shell of an
e or the outer part of a coconut sustains the inner, contents, so, in a similar
1a+, one realises the or* of su*tle -rana in association 1ith the -osition of
the Chitta. In the centre of the Chltia, due to its contact 1ith the individual
Soul, there arises a su*tle pure Jo1 of >no1lede and action. %his Jo1 comes
outside the or* of eo and assumes the form of the or* of su*tle -rana, 1hich
is especiall+ luminous and distinct. %his is the life force. %hese realisations are
partl+ sho1n in illustrations. Often 1hen a person feels AI am seein ChittaA,
this experience arises throuh the con7oint functionin of intellect and mind.
,ut the true function of seein is *+ the divine e+e alone.
Se!eral %ther Forms of Chitta
!avin entered into the or* of the heart, one sees *efore oneAs vision a 1heel
of luminous 1ires, resem*lin hair"sprins. $ssociated 1ith this is a hollo1
place li>e a shado1. Inside this is a *rilliant liht, 1hite in colour. 4hen the
divine enters this, the liht spreads. In the centre of this circle shines a
luminous particle li>e a diamond. On the external marin of the or* of Chitta,
vast luminous 1aves of olden colour are seen. %his is the circle of 5a7ouna.
!avin one across this, 7ust *elo1 it, the 1heel of $smita (I"am"ness) reveals
1ith a liht smo>+ colour, 1hich is of %amouna. !avin one *e+ond this,
one sees a tranDuil ocean of pure 1hite luminous liht resem*lin a cr+stal.
%his is the expansive nature of Chitta, the mind"stuE, and at this time there is
no 1ave or aitation in the Chitta. %hen one realises the su*tlest (ivatma, the
individual soul, 1hich is incompara*le, in the transparent tranDuil la>e of the
Chitta in its Satt1i> state, (ivatma, descri*ed as the su*tlest of the su*tle, is
seen.
If at this place +ou see deepl+ in the centre of the Chitta, it appears as if +ou
have had a similar realisation *efore, *ut this is clear onl+ in the state of
Satt1a or purit+. %his luminous, entle, diamond"li>e spar> of the soul is
enveloped *+ the apparel of Chitta 1hich is sno1+"1hite and radiantl+
luminous. (ivitman that s*ines li>e a spar> is still seen as not diEerent from
Chitta, *ein 1rapped up *+ a part of the Chitta. In this luminous spar> of self
there is no motion or action, no aitation or modiGcation and no ra+s
emanatin from it. $t this time one experiences the essential nature of the
self *+ the instrumentalit+ of the intellect, in the 1om* of the or* of Chitta
throuh $smita 'rittl, the function of eo"principle reJectin in the mirror of
Chitta 1ith a feelin of $smi (AI amA)
Such statements of Sruti descri*e this particular state. $tmatatt1a or the
principle of soul is itself free from modiGcations and actions, +et it a*ides in
!iran+ama+a 8osha, the olden sheath constituted of the various lihts of
Chitta, $ham>ara, etc. Its natural po1er of consciousness, Glled 1ith
>no1lede, raduall+ endo1s Chitta and $ham>ara 1ith activit+ and
consciousness and manifeste >no1lede and action in the form of su*tle
-rana, and thus illuminin the entire $nandama+a 8osha or ,LISS Sheath,
>eeps the latter attracted to1ards it. %his or* of su*tle -rana, throuh its
activit+, luminosit+ and Juidit+, colours and Glls the $nandama+a 8osha ever+
moment, and further it converts the ener+ of >no1lede and action into life"
force 1hich oes out of the ,LISS Sheath and is sent to the 'i7nanama+a
8osha in the form of a stream of luminous ra+s. From there these ra+s infuse
life in the areate of &anoma+a and 'i7nanama+a 8osha"s (&ind and
Intellect Sheaths) and thus lend more luminosit+ to the astral *od+. %his
divine *od+, transparent devoid of nerves, resem*lin a luminous shado1, is
also >no1n as Su>shma Sharira, the su*tle *od+. In this *od+ one can see
extension of the consciousness of soul. Further, these t1o forces of
>no1lede and action in the form of com*ined ra+s enerise the -ranama+a
8osha ('ital $ir Sheath), and havin made it active, spread in the ph+sical
*od+ (Food Sheath). %hus, the ph+sical *od+ is illumined *+ these ra+s. %his
conscious *ein, thouh itself ver+ small, of the siHe of an atom, +et ives life
to the Gve sheaths and sustains the three *odies. It is as if a stream of 1ater
ushes from the centre of a la>e and sends its 1aves to the *an>s. In this
case, life"ener+ sprins from the centre of the or* of Chitta and manifestin
in the form of small su*tle ripple, each pushin another, it reaches out to the
peripher+ of the or* of Chitta and further spreads up to the ph+sical *od+ as
descri*ed. %he Jo1 of life is seen as if the liht of the moon is pla+in upon
the ripples in a la>e. (ust as the sun has sustained the solar famil+ *+ its force
or inJuence, so the consciousness of the soul has sustained the Gve sheaths
and the three *odies.
Scriptures have used the term 8armasha+a, repositor+ of actions, for Chitta,
the mind"stuE, *ecause in the round of Chitta the seeds of actions are
em*edded. %he formation of Sams>ara"s, their nature, the manner of their
residence, etc. are also the o*7ects of realisation. -lease refer to Illustration
No. <B.
The Realisation of the Impressions or Samskara8s
(ust as 1hen 1e so1 the seeds of rains cereals, veeta*les, Jo1ers and
fruits in the Gelds, seeds sprout and in the course of time *rin forth Jo1ers
and fruit, in turn producin seeds for the continuit+ of their >ind, so also the
Chitta is the Geld 1here the seeds of 8arma"s are so1n and their harvest is
reaped. %he seeds of 8arma"s are called 'asana"s or Sams>ara"s 1hich exist
in either of these forms# -rasupta (dormant), %anu (thinned out or su*tle),
'ichchhinna (overpo1ered), or Udar (expanded). $*idin in an+ of these
forms, these seeds ro1 and fructif+. In the state of Samadhi these Sams>ara"
s are seen li>e those scintillatin dust particles Joatin in the ra+s of the sun
1hich enter into a dar> house throuh a slit, or the+ appear li>e particles
movin in a lass of 1ater. In the or* of Chitta are innumera*le Joatin
particles 1hich are of diEerent shapes and siHes, colours and forms. It is
diLcult to distinuish 1hich particle is the seed of 1hich 8arma or action. It
can *e realised onl+ in the state of Samadhi.
The Cosmic (ind8stuG is the Repository of all Samskara8s
In universal and individual Chitta"s, the ive and ta>e of Sams>ara"s ta>e
place in t1o 1a+s, 1hich can *e seen in the state of meditation a process
1hich can *e compared 1ith the description iven a*ove. (ust as 1ater rises
in the form of vapour ever+ moment from rivers, la>es and seas, and moves
constantl+ to1ards the vast expansive *lue s>+, so the Sams>ara"s arisin
from ever+ Chitta throuh the 'ritti"s or 1aves in the form of an $reate of
luminous spar>s move to1ards the cosmic Chitta ever+ moment. In the state
of meditation, the heart in the form of ra+s and thus come into contact 1ith
the or* of Chitta. %hese luminous ra+s enter directl+ into the heart. In the
state of meditation it can *e seen ho1 the stream of Sams>ara"s arisin from
the cosmic mind"stuE causes the a1a>enin of the Sams>ara"s em*edded in
the individual mind"stuE. (ust as an impetuous ust of 1ind *lo1s oE the
ashes from *laHin coal and increases the luminosit+, so the constant stream
of Sams>ara"s that descend from the cosmic mind"stuE a1a>ens the
Sams>ara"s that are hidden in the round of Chitta. First, the memor+ of the
fructif+in impressions arises in the form of *u**les and then the ra+s of
Sams>ara"s in the form of spar>s to the or* of intellect, a*idin in the *rainI
from there the+ pass on to the or* of mind. ConseDuentl+, the or* of mind
directs the Indri+a"s (senses), and throuh the medium of the 'ital $ir Sheath
and *+ the instrumentalit+ of the ross *od+ these su*tle impressions are
*rouht to an expanded state, thus ena*lin them to fructif+. %his happens in
our da+"to"da+ life. %he stream of Sams>ara"s a1a>ens the impressions
em*edded in Chitta and at the same time leaves other Sams>ara"s or seeds
of actions in the round of chitta 1hich are meant to fructif+ later. %hese
Sams>ara"s stic> to Chitta li>e leeches. %he other Sams>ara"s slip oE in the
stream and some other Sams>ara"s seem to *e comin in a similar manner. It
is as if a path has *een made *+ force throuh a Geld *elonin to some one
and straners come and o throuh that passaer In the 1a>in state in the
da+time, the stream of Sams>ara"s has special inJuence on man, *ecause our
Indri+a"s, mind and intellect are directed to1ards o*7ects in the 1a>in state.
In this state the active 5a7ouna is predominant, and, therefore, even the
entle inner a1a>enin is Duic>l+ accepted and, 1or>ed upon. $t niht, in the
state of sleep, Chitta, intellect and other instruments, throuh predominance
of %amas, *ecome inert, dull and *lunt, as it 1ere. %herefore, this constant
stream of Sams>ara"s does not have special inJuence on man at niht. In the
da+, and often at niht, the fructif+in Sams>ara"s manifest in dreams and
thus, havin produced their fruits, die or li>e a *ro>en, *ranch of a tree 1ither
a1a+, or the+ leave seeds for the continuit+ of similar Sams>ara"s. %hese
seeds, in the fullness of time, *rin forth Jo1ers and fruits as usual.
In ever+ mind there is hidden a m+sterious po1er similar to a television set.
%his po1er converts the invisi*le form of Sams>ara"s into visi*le forms. %he
fructif+in Sams>ara"s are a1a>ened in the form of memor+ and are received
*+ the feelin of eo. %hen, the Sams>ara"s, arisin from the heart, enter into
,rahmarandhra in the cro1n of the head and at the *ehest of the intellect are
converted into visi*le forms *+ the mind. 4e often see the memor+ of the
impressions of our experience of o*7ects manifestin in visi*le forms in
dreams in a manner similar to that of a cinema sho1. Our minds are endo1ed
1ith a po1er li>e that of a television set 1hich can pro7ect the su*tle
Sams>ara"s in visi*le forms. %hus, 1e have seen the comin and oin of
Sams>ara"s in the mind"stuE a*idin in the heart.
Samskara8s under the InDuence of una8s
%he fructif+in Sams>ara"s em*edded in the round of Chitta appear li>e
scintillatin sand particles *+ the divine e+e. 4hen the Chitta is transparent
and clear, the Sams>ara"s a*idin in the Chitta appear to *e pure, free from
impurities. %he+ loo> li>e insects of varieated colours s1immin in a tranDuil
la>e, or often the+ appear as +oun Gshes 7ust hatched from their es.
,ecause of the Satt1i> stream of Sams>ara"s there arise the most su*tle and
reGned ripples in Chitta, the la>e of the heart. %hese small ripples are
endo1ed 1ith lihtness, minled 1ith softness, tranDuilit+ and the taintless
Jo1 of life. %hrouh these ripples, Chitta is overcome *+ a peaceful Jo1
1hich is associated 1ith *LISS. $s the time of 5a7asi> Jo1 of Sams>ara"s
these small ripples *ecome s1ift. %hese enae a person in acDuirin 1ealth
and prosperit+. Often the+ assume the forms of miht+ 1aves at the time of
hih tides and cause miser+, pain and restlessness in the Jo1 of life. 4hen
the %amasi> Sams>ara"s Jo1, the ripples are of re+ colour ross and dull in
their movements. Intellect is *lunt, and the Jo1 of life *ecomes mudd+
throuh them.
IndiGerence towards Samskara8s
(ust as a traveller seated *+ the side of a path ma+ remain indiEerent to1ards
other 1a+farers, so in the state of meditation or in the 1a>in state one
should acDuire an attitude of indiEerence to1ards these Sams>ara"s, and then
the+ 1ill not *rea> the continuit+ of Satt1a in the da+"to"da+ Jo1 of our dail+
life and in the practice of meditation, Samadhi and devotion.
Control of Samskara8s
$ 2oi 1ho has mastered Sam+ama (the practice of concentration, meditation
and Samadhi) can, *+ his 1ill, drive a1a+ the un1anted evil Sams>ara"s into
the dar> 1ell of -ra>riti, 1hence it is not impossi*le for them to come *ac>
*ut it is impossi*le for them to come *ac> aain for a lon time and 1here
the+ remain dormant.
The )urnt8up State of Samskara8s
%he Sams>ara"s are una*le to sprout *+ the practice of 6harma&eha, the
Samadhi that *rins the cloud of virtue, and retroversion of the Sams>ara"s.
%hese Sams>ara"s that are una*le to sprout are li>e fried"up rains of ram (a
lentil), or li>e *urnt"up seeds. Similarl+, 1ith the other o*7ects of creation,
althouh the Sams>ara"s mere in the causal 3una"s at the time of -rala+a
(universal involution), +et the+ are not utterl+ destro+ed. In the state of
-rala+a, other su*stances *ecome viorous and are a*le to *uild up o*7ects,
*ut the *urnt"up Sams>ara"s do not have the po1er to *ear. %hese Sams>ara"
s of some previous lives *ecome operative 1hen desire arises for ainin
>no1lede of soul and of ,rahman in future *irths and thus the+ result in
carr+in out of ood deeds for o*tainin li*eration. %he Sams>ara"s of a
previous life prior to this are dulled and *ecome suppressed in the cosmic
Chitta *ut the+ are never destro+ed. In the near future *irths these Sams>ara"
s of dispassion and discrimination continue to have a Jo1 althouh the+ ma+
not have occasion to sprout and ive fruit, still the+ continue to *e associated
1ith Sams>ara"s of their o1n variet+ and attracted *+ them from the cosmic
Chitta in the succeedin *irths, creatin a thirst for hiher ideals 1here*+ the
pleasure from sense o*7ects *ecome less active. %he -rasupta (sleepin),
%anu (thinned out), 'ichchhinna (supressed) and Udar (expanded) Sams>ara"s
return to their place in -ra>riti and this state is called their parched up state
*ecause 1e do not *elieve that an+ Sams>ara"s are ever destro+ed *efore
their fructiGcation. %herefore, after the completion of the period of release,
the Sams>ara"s that 1ere hoarded in the Chitta *efore the state of release
come to the Chitta and enae the soul in their respective fructiGcations.
8eep $nanda (*LISS) in the forefront durin the state of meditation and tr+ to
ascertain the nature of $nanda and ho1 it arises. 4hat is its natureK %his
term $nanda or *LISS is so dear to the human heart that the moment one
hears it there arises a tic>lin sensation in the heart. In 1orldl+ lanuae it is
called Su>ha or happiness. It is 1ell >no1n that one acDuires *LISS *+
Samadhi. !uman societ+ reverences $nanda and it has the reatest curiosit+
pertainin to the $nanda a*idin in Samadhi. Saes call ,rahman the
illimita*le ocean of *LISS. %his is an infalli*le truth *ut it cannot *e said that
(ivatman, the individual soul, is devoid of *LISS. If ,rahman is an ocean of
*LISS, the *LISS is surel+ present in the individual soul also. $ special liht
has *een thro1n on *LISS in the Upanisads. %here, 1hile discussin *LISS,
,rahmananda (,LISS of ,rahman) has *een declared to *e the hihest. It is so
even on the *asis of realisation. -ra7nanahana and $nandahana mass of
consciousness and *LISS" such attri*utes have *een rihtl+ iven to the
$*solute.
InFuiry of )'ISS
O aspirantsN %he purpose in descri*in these topics of experience is to ena*le
+ou to acDuire realisationI so that +ou ma+ >no1 ho1 to experience $nanda
or *LISS.
The +iGerence "etween Enana and Ananda 47nowledge and )'ISS5
If +ou anal+se these t1o terms +ou 1ill Gnd that throuh the association of
Chitta and (ivatman (mind"stuE and individual soul) in the human *od+, the
association of ,rahman and -ra>riti in the cosmos at the time of creation
throuh the force of divine 1ill, there arise t1o principles">no1lede and
action. 4hatever is >no1n throuh action is called (nana or 1isdom, and 1hile
visualisin the activit+ of (nana, a Jo1 of ripples arises in the calm and Duiet
Chitta, 1hich causes a modiGcation >no1n as $nanda or *LISS. $s lon as
there is desire for >no1lede, *LISS, or for an+ o*7ect, one is not a*le to attain
the state of Sthita"-ra7na or steadiness of 1isdom, S1atma 5ama sportin in
the self and S1arupa $vastha (a*idin in essential nature). 4hen this desire
or cravin is convertod into satisfaction after the attainment of self"
realisation, throuh 'ive>a 8h+ati (discriminative understandin), one attains
the supremel+ peaceful state of (ivanamu>ti, li*eration in life. %his is called
A&aster+ over the 3una"sA. %he luminous -urusa, 1hich is devoid of the three
3una"s, havin *een dissociated from the areate of the 3una"s, attains
li*eration.
%hus, 1e have sho1n the diEerence *et1een 1isdom and *LISS, and also the
harmon+ of the t1o.
,hat is the *ature of Ananda 4)'ISS5 -
%his is also an o*7ective of realisation. $s lon as Chitta does not assume the
form of 'ritti"s, throuh Sams>ara"s or impressions *orn of external or internal
o*7ects, it remains devoid of 'ritti"s. $t that time, in the or* of Chitta, there is
a ver+ slo1, invisi*le and su*tle motion in a natural process. %he vision or
experience of this slo1 motion is to *e had *+ the instrumentalit+ of Smriti
(memor+) and throuh $ham>ara, the eo"principle. %he vision of movement
in the Chitta, that has assumed the present formation from &ahat Satt1a, the
cosmic mindstuE, is S1arupa -arinama or modiGcation in the Chitta itself. %his
modiGcation is visualised *+ $ham 'ritti, the function of the eoprinciple. %his
is the manner of realisin the essential nature of the individual soul. ,LISS is
the conseDuence of this realisation. In other 1ords, 7ust as a 1ell favoured
man is pleased to see the *eaut+ of his face reJected in a mirror and exclaims
FOh, ho1 handsome I am NF, so the constant realisation of oneAs essential
consciousness ives rise to *LISS. 4hen one experiences $ham $smi (AI amA),
or onl+ A$smiA, all other 'ritti"s of the Chitta are restrained. %hen Smriti 'ritti,
the function of memor+, that the ceaseless stream of the perception of AI amA
Jo1s on. %he particular eEect that arises out of the ripples of this stream is
the cause of *LISS. %hat is to sa+, the experience of the continuous Jo1 of
essential existence is the nature of *LISS. %hus, *+ the visualisation of the
reJection of the liht of the self fallin on the mirror of Chitta there arises an
a1areness of $smi in the Chitta, the mindstuE. (ivatman, the individual soul,
is the experience of $smi "AI amA. $nd the instrument that *rins a*out
a1areness of $smi is $ham 'ritti, the function of the eo"principle. %he
essence of the foreoin statement is as follo1s. Chitta, that is illumined *+
the liht of the individual soul, underoes contraction and expansion ever+
moment, throuh infusion of consciousness. ,ecause of contraction and
expansion on one hand, there is constant emerence of >no1lede and
action, and, on the other hand, the individual soul experience its existence
ever+ moment in the form of $smi (AI amA) caused *+ the process of
contraction and expansion. ,+ the ceaseless vision of the reaction of the liht
of self reJectin in the mirror of Chitta, there arises an experience of
supremel+ Satt1i> nature in the Chitta 1hich is termed $nanda, or *LISS. $ll
the phenomena that ta>e place in the or* of Chitta are seen or experienced
throuh the su*tle 'ritti of $ham >no1n as $smita or AI amAness. %he
experiencer and the seer of all this is the immuta*le consciouness, the
individual soul, (ivatman. %herefore, the vision of its eEulent form reJectin
in the mirror of Chitta is >no1n as *LISS. Follo1in this is the state of peace.
Shanti 4Peace5
4hen the individual soul *ecomes indiEerent even to1ards this $smi 'ritti,
the thouht 1ave of AI amA, then it oes on renouncin even this 'ritti.
ConseDuentl+, reachin the state of complete cessation, it experiences an
indeseri*a*le condition not previousl+ experienced. $t this stae there is
neither an experience of liht nor of an+ >no1lede, even the ver+
a1areneess of existence is not there. %his is the prior state of S1arupa Sthiti
or esta*lishment in essential nature. $fter this, the state of S1arupa Sthiti
itself manifeste.
@arieties of )'ISS
,LISS is of diEerent t+pes. 4hen 1e visualise havin entered into the heart,
1e see the Satt1i> Jo1 in the Chitta 1hich is termed Nirodha (the control of
Chitta). $s lon as this Jo1 continues, there is supreme peace. 4henever
5a7ouna manifeste, throuh the natural modiGcations that are oin on, and
1hen even a trace of it mixes 1ith Satt1a, the individual soul conseDuentl+
slips from the level of this peace and recommences the experiences of $smi
(AI amA). 4ith this, *LISS also *ecomes a little dulled. $t that time the or* of
Chitta, 1hich is luminousl+ 1hite, *ecomes coloured *+ the lo1 of 5a7ouna.
ConseDuentl+, this experience of *LISS Jo1in throuh the or*s of $hdm>ara,
etc. and *ecomin torpid throuh the conditions thereof, passes throuh the
or* of intellect and *+ the instrumentalit+ of the mind, enters into -ranama+a
8osha, the 'ital $ir Sheath. %hen, this Satt1i> *LISS, havin entered into the
su*tle *od+ from the causal *od+, and havin *een aEected *+ 5a7ouna,
creates aitation. -ranama+a 8osha, thus aitated, causes excitement in the
sensor+ nerves pervadin the ph+sical *od+ conseDuentl+, one experiences
horripilation (hair standin on end). %he experience of ra7asi> *LISS manifeste
its ross function in the ross *od+, *ecause the ross *od+ is the sustainer of
the astral or su*tle *od+. %he ross *od+ is also the *asis for acDuirin ross
en7o+ment for the soul. %herefore, all the fructiGcation of the 8arma"s, huner,
thirst, experience of heat and cold, excretion, urination, happiness, sorro1,
lust, aner, reed, delusion, anxiet+, etc., arisin throuh them, are
experienced in the or* of intellect that a*ides in the su*tle *od+. %he $nanda
or *LISS, that seeps from the $nandama+a 8osha (,LISS Sheath), raduall+
descends into the 'ital $ir Sheath 1hich is >a7as"predominatin. %hen, *ein
coloured *+ the 5a7asi> functions of the -rana"s, there arises a form of
$itation in the vital airs. %he aitation of -rana"s in the form of the
excitement of lust is a clear proof in the inJuence of 5a7ouna. %he -rana"s or
vital airs, thus aitated *+ the Gre of lust, a1a>en desire for sex indulence in
the mind and the intellect. $fter performin the sex act, there arises a feelin
of peace, as it 1ere. It is merel+ a shado1 of peace, *ecause the thirst of the
vital airs is not Duenched and the mind is directed to the same o*7ect still.
In the same 1a+, the desires relatin to huner, thirst, heat, cold, etc. seep
throuh from the ,LISS Sheath to the 'ital $ir Sheath and are Gnall+ activated
in the ross *od+. 4hen the senses do not have the po1er of en7o+in
o*7ects, the thirst in the form of restlessness cotinues in the vital airs and
does not allo1 the -rana"s to *e at rest. %hus, the continuit+ of desire for
happiness throuh sense"en7o+ments is the nature of 5a7asi> *LISS, 1hich
appears in the form of aitation of the -rana"s.
%his restlessness of the -rana"s can *e removed *+ the discriminative po1er
of the intellect. %he thirst of the -rana"s can *e compared 1ith an itchin s>in.
%he more +ou scratch the more the itchin ro1s. (ust as application of
camphor or ointment is pleasin, in the same 1a+ 'ive>a and -ratipa>sha"
,havanam that is, ha*ituatin the mind to positive contrar+ thouhts, is a
method of removin the irritation of the -rana"s. See -atan7al <"9?#
%he sense pleasure that remains in the realm of 'ichara or thouht is 5a7asi>
*LISS, and that 1hich arises throuh contact of ph+sical *odies is %amasi>
pleasure. It cannot properl+ *e termed A*LISSA. &ost creatures are slaves to
this pleasure *orn of lust, 1hich is of the lo1est t+pe. %he reat sae &anu,
havin investiated the depths of the pro*lem of lustful desires, descri*ed for
human societ+ the eiht variations of this lust. %he sense pleasure arisin out
of six"indulence ma+ often appear to *e Duietened, *ut it does not easil+ die
completel+. %he soots of this pleasure, li>e the roots of the experience of other
o*7ects, o on enterin deeper into the soil of Chitta in the form of 'asana"s
or su*tle desires and remain hidden in the form of Smriti (memor+). From time
to time the+ manifest and fructit+. So one ets a >ind of happiness throuh
sex"indulence, food, drin>, frarant smellin materials and other sensations.
$nother variet+ of *LISS arises throuh ood actions, acDuisition of 1isdom,
contemplation on the nature of the individual soul and Supreme Soul. %hus,
*LISS is of various t+pes.
In %aittiri+a Upanisad (,rahma 'alli, 0th Sec,) the follo1in classes of *LISS
have *een descri*ed# the *LISS of man, *LISS of 3andharva, *LISS of divine
3andharva (celestial musician), *LISS of -itara"s (spirits), *LISS of illuminated
2ois 1ho experience 7o+ from their ver+ *irth, *LISS of 8arma 6eva"s, *LISS
of 6eva"s or ods, *LISS of Indra, *LISS of ,rihaspati, *LISS of -ra7apati, and
the hihest and the last is the *LISS of ,rahman or li*eration. %hus eleven
t+pes of *LISS have *een mentioned. In %aittiri+a Upanisad (,rahma 'alli, Sec.
@), descri*in the ,LISS of ,rahman, it is stated#
%he >no1er of ,rahman is not touched *+ the anxiet+ AI have not done this
rihtl+A or AI have done a sinful 1or>A. One 1ho can examine *oth t+pes of
attitudes acDuires spiritual strenth and is a*le to understand the secrets of
the Upanisads.
%he purest form of *LISS pertainin to soul, havin descended into Chitta,
1hich is the *est part of -ra>riti, mixes 1ith Satt1a 3una, and thouh it
remains Satt1i> it does not have that *eaut+, s1eetness and lor+ of its
oriinal form. %he *LISS shines clear in the internal orans of the 6eva"s or
super"men *ecause their internal Orans are Satt1apredominatin. !uman
Chitta, ho1ever pure it ma+ *e is ever met 1ith 5a7as. %hrouh 5a7as, *LISS
*ecomes 5a7asi>I *ecause of the inJuence of 5a7o"una, desire for en7o+ment,
prosperit+, etc. is associated 1ith *LISS. In the internal orans of the lo1est
t+pe of human *eins, in animals, *irds, insects and Jies, *LISS is present in
the form of 'asana"s for *rinin a*out tructiGcations of %amasi> 8arma"s li>e
procreation.
%hus, one should realise the principle of *LISS. &ere stud+ or listenin to
descriptions of *LISS cannot satisf+ the Satt1i> mode of $ntah>arana, the
inner oran. %herefore," one should enae in the practice of austerit+, and
stud+ 1ith patienre, perseverence and perfect faith.
Realisation of the Su"tle and Causal )odies apart from the Physical
)ody
4hen a 2oi enters into ,rahmarandhra throuh meditation, there arises an
ordinar+ t+pe of lihtI then there appears a luminous shado1 of the human
*od+ of the same siHeI it appears seated in meditation, 7ust *efore oneAs aHe.
%his is Su>shma Sharira, the astral *od+. It is divinel+ luminous. In this su*tle
*od+, rapt in meditation, there is the luminosit+ of mercur+, as it 1ere. No1,
there is no a1areness of the ph+sical *od+. $fter this an eEulent reJection of
a od"li>e Gure in a meditative pose appears in front. Inside this luminous
*od+, in an ovalshaped small or*, 1hite as sno1, there are three or*s,
resem*lin *utter, 1hite"tined 1ith *lue, luminous and of the colour of liht
clouds. %his is the ,LISS Sheath or the Causal ,od+I the three or*s are of
Chitta, $ham>ara and su*tle -rana"s in diEerent proportions. %hese are seen
*+ the 2oi in meditationI it is pleasin, attractive, entle and divinel+
luminous. %hen one sees in the Gure a *i oval"shaped liht of Chitta li>e a
duc>As e. It is as luminous as mercur+ liht and ver+ pleasin to the e+es. In
the centre of this is a particle that shines li>e a diamond. $s the ra+s of the
sun fallin upon a diamond ma>e it luminous, so this particle shines in the
centre of the e. %his particle is devoid of motion, movement, action of ra+s.
%he inner portion of the entire e is pervaded *+ su*tle motion, *ut this does
not have an+ eEect on this particle. %he particle that shines li>e a diamond at
the centre of it is the individual soul 1ith the Chitta. %his soul maintains the
activit+ of the causal *od+, the su*tle *od+ and the ross *od+ *+ its divine
luminous ener+. %he soul is immova*le, actionless and Gxed, and is
sustained *+ the causal *od+ in its 1om*. %his causal *od+ is su*7ect to
contraction and expansion. $t times, it appears to *e the siHe of the ph+sical
*od+. $t times, it is ver+ small as if a reJection in the pupil of the e+e, or it
ma+ appear lare and luminous. 4hen the Sams>ara"s start to arise, one
*eins to 1onder 1here his astral *od+ is in 1hich ,rahmarandhra is located.
%hen one sees a sho1er of ver+ su*tle ra+s, Gner than hair, 1hich fall on the
causal *od+ or Chitta in a continuous stream. Inside the s>ull the or*s of mind
and intellect are seen as a 5atti or pearl and the+ are endo1ed 1ith ordinar+
luminiosit+. %his is >no1n as the su*tle *od+. In this 1a+ a 2oi realises his
su*tle and causal *odies, 1hich are in divine form. %hese t1o *odies contain
the Sams>ara"s of virtue and vice in association 1ith the soul.
Another way to !isualise the Astral )ody
$ 2oi often visualises his astral *od+ in the follo1in manner. $fter the
a*sence of all San>alpa"s and 'i>alpa"s (thouhts and imainations), 1hen a
2oi enters into deep Samadhi, there arises a medium t+pe of liht 1hich then
spreads. %he Saldha>a feels that he is seated in that liht in meditation. $fter
some time, a stream of liht Jo1s from the riht side as if emanatin from a
torch, mil>+ 1hite, resem*lin moonliht. In that liht the Sadha>a feels # FI
am seated in meditation at a short distance, a*ove the navel in the heart.
$round this Gure there is an or* of eEulent su*tle liht.F %hen he feels that
the ph+sical *od+ is of a smo>+ colour and inside it the su*tle luminous *od+
is seen, seated in meditation. $fter a fe1 moments, *+ the sharp vision of
meditation, he sees that in the small *od+ is a form of the siHe of a rupee
coinI the t1o *odies 1hich are in proximit+ appear to *e endo1ed luminosit+.
%he small luminous oval mass is seen in the heart reion of the transparent
luminous *od+. In a moment one feels # FI am seated in that small *od+.
Seated in this small *od+ I have *ecome luminous throuh the mass of liht
1hich is present in the heart reion of the small *od+.F %hen this small *od+
raduall+ disappears, *ut the other t1o *odies remain in the same positions
as previousl+. %hen the small *od+ disappears and the 2oi feels FI am seated
in the liht of this eEulence.F %hen no Gure at all is seen other than the
mass of eEulence. It is as if the entire surroundin area is illumined *+ this
mass of liht. $s far as the vision of meditation extends, one sees, the liht
alone. In this state a 2oi has no a1areness of time, space, direction, etc. In
the su*tlest that of meditation, he does not experience an+thin other than
this vision. $ 2oi, as mentioned *efore, moves from the ph+sical *od+ to the
su*tle *od+, and from the su*tle *od+ to the causal *od+ and sees the
luminous tranDuil soul inside the (Chitta and in association 1ith the Chitta.
,e+ond this vision of self, there is the state of Nirvi>alpa or S1arupa Sthiti
(esta*lishment in essential nature). %here one experiences nothin more than
the divine liht and *LISS, *ecause at that time there is a*sence of the
function of memor+, the means and instruments of (nana (>no1lede) and
(nana itself. %hen the soul is esta*lished in its o1n self. $fter1ards, in the
state of outoinness, on the termination of Samadhi, there is no memor+ of
the last indescri*a*le state of S1arupa Sthiti *ecause all instruments 1ere
a*sent in that state.
Indi!idual )ondage
4hile transcendin the four sheaths, a 2oi in a short time sees himself in an
oval"shaped luminous mass 1hich appears to *e one inch thic>, and t1o
inches lon. %hen he develops this >no1lede # FIn front of me, as far as m+
vision extends in the ether, I see a liht emanatin from the luminous mass,
and this liht has *ound me in its rane. !o1 is it that I cannot extend freel+
further, accordin to m+ o1n 1ill KF %hat 1hich *inds the 2oi is the chain or
circumference of the individual $ham>ara. From this oval mass supremel+
su*tle spar>s o on emanatin. 4hen these spar>s emanate throuh
contraction and expansion, oneAs experiences are uniDue. Sometimes the
a1areness of the process of contraction and expansion is, experienced 1ithin
oneAs o1n *od+. 4hile visualisin the process, the luminosit+ of this liht is
seen li>e that of moonliht reJectin in a mirror or li>e that of a mercur+ tu*e.
It is 1hite and entle. %here is no true comparision in this 1orld 1ith that
imcompara*le entle lihtI all these internal, unemerent, luminous lihts are
essentiall+ unli>e the lihts of the 1orld. $t the centre of the luminous mass is
a particle li>e a luminous diamond, the su*tlest divine principle 1hich appears
immova*le and actionless. $round this divine particle, there is a ceaseless
slo1 motion 1hich is ver+ su*tle *ut *eautiful and 1aveless. It is similar to
the siht one sees in a mirae at noon. In this reion of motion, there is a
su*tle and shado1+ net1or> that envelops the divine particle, and as it
s1ins 1ith slo1 motion, this divine vision is extremel+ pleasin, tranDuil and
*LISSful. 4ith the vision of this slo1 motion the feelin is a1a>ened that the
luminous oval mass in Chitta Satt1a, the mind"stuE, and the cause of motion
in the or* of Chitta is the su*tlest of the su*tle, the individual soul 1hich is
stead+, actionless and in association 1ith mind"stuE. $nd the shado1+ su*tle
net1or>, shinin 1ith the liht of the or* of Chitta, *elons to $smita, the
eo"principle, 1hich functions as $ham $smi (FI amF). lt maintains a1areness
of oneAs existence. %his is the vision of AI amA "ness.
Finding Passage in the Sheaths and the )odies
4hen a 2oi, in the state of meditation, enters into &uladhara Cha>ra (the
pelvic plexus) or 1hen he enters into the *rain throuh the middle of the
e+e*ro1s, there arises a divine liht and 1ith this liht one sees the nerves
and *lood"vessels in the ph+sical *od+. One realises the seven 6hatu"s of the
elements of the *od+ and also diEerent parts of the ph+sical *od+, such as
throat, heart, navel, etc. !avin full+ visualised the ph+sical *od+, one enters
into -ranama+a 8osha, the 'ital $ir Sheath. In this state, the a1areness of the
ph+sical *od+ is lost, and one Gnds oneAs *od+ illumined and ver+ liht. One
feels this -ranama+a 8osha as diEerent from the ph+sical *od+. It >eeps the
ph+sical *od+ in its 1om* and activates it. %hen one experiences the diEerent
lim*s of the -ranama+a 8osha, such as $pana Samana, and the other vital
airs. %his is the passae of movin from $nnama+a 8osha (Food Sheath) to
-ranama+a 8osha ('ital $ir Sheath). %hen one moves out of the -ranama+a
8osha and enters into &anoma+a 8osha and 'i7nanama+a 8osha (&ind and
8no1lede Sheaths). %he main centre of this is ,rahmarandhra 1hich has
enveloped the ph+sical and 'ital $ir Sheaths 1ith its luminous ra+s. %his
su*tle *od+ forms a luminous veil envelopin the ph+sical *od+ and is, li>e a
vapour, as it 1ere, constituted of the entle ra+s of the moon. %his su*tle
*od+, constituted of seventeen elements, appearin li>e a net1or> of
luminous ra+s, veils $nandama+a 8osha, the causal *od+. !avin realised all
the functions and activilies of the astral or su*tle *od+, a 2oi enters into
$nandama+a 8osha. %he main centre of this causal *od+ is the reion of the
heart. Inside the heart, the mass of liht is in the form of a *i e. $ stream
of liht emanates from this e and moves to1ards ,rahmaradhra in the
cro1n of head. %he astral *od+ and the causal *od+ and directl+ related to the
stream of liht. %hrouh this stream the Sams>ara"s move to and fro, from the
heart to the ,rahmarandhra. %hrouh these ra+s, *+ the sharp vision of
meditation, a 2oi reaches the reion of the heart, startin from
,rahmarandhra. %his is the descendin path from the top do1n1ards.
$nother path is throuh the Susumna in the spinal column, *+ 1hich one can
move to and fro.
%he third path descends throuh the verte*rae of the spinal column.
Fourth# 1hen a sadha>a acDuires master+ over all the Gve sheaths, he can o
directl+ from one sheath to an+ other sheath throuh >een meditative vision
and 1hen he 1ishes to come *ac> from that sheath after '+utthana (arisin
from Samadhi) the seDuence is as under# 5eachin the heart, he is in his
essential nature *+ the a*ove mentioned course throuh Samadhi. $fter this,
1ith the lapse of the period for 1hich he had decided to remain in Samadhi,
he *eins to a1a>en after exactl+ the same period of minutes, hours, da+s or
months. In the Grst place Smriti (memor+) is a1a>ened and creates
distur*ance in the sams>ara"s 1hich comin in contact 1ith eo *ecome
active and the sadha>a experiences the feelin of AI"amA"ness and the su*tle
-rana also *ecomes active to thro1 consciousness to the outer 1orld. %he
ross vital air also *eins to *e active and starts the function of *lood"
circulation. ,efore this the condition of the 2oi is such that he cannot utter
1ordsI althouh he 1ants to spea>, as his teeth are 7ammedI he cannot move
*is hands and feet as the+ too have *ecome as if fastened. lt ta>es several
minutes or even hours *efore these orans are a*le to perform their functions
of spea>in and movement. %he 2oi does not have the understandin of
1ords spo>en near"a*out him. !is e+es too have the condition of *ein "
closed forci*l+. In other 1ords, the entire *od+ *ecomes inert and actionless.
If an+ other sadha>a is near at hand and *eins to ru* or massae the
aEected parts, then the *lood"circulation, consciousness and the activit+ of
prana and other orans *ein to start sooner, ena*lin the 2oi to rise up
from the asana (posture). 4hen the causal *od+ resumes its functions the eo
*eins to thro1 up the impressions in the 'i7nanama+a 8osha (Intellect
Sheath), and the mind *ecomin reJected *+ these sams>ara"s *ecomes
active. It is at this time that the 2oi a1a>ens to the idea of the time he spent
in the Samidhi and the mind actuates the su*tle senses 1hich in turn ma>e
the ross orans active. On the other hand, the su*tle vital air ma>es the
ross prana speciall+ active and conseDuentl+ the 1or>in of the ph+sical
orans *eins as it 1as 1hen the samadhi 1as entered into. It must *e clearl+
understood that this process of emerin from Samadhi applies onl+ 1hen a
2oi has *een in Samadhi for a lon period.
%he process to come out (in '+utthan) is also the same as in the four 1a+s
mentioned a*ove. $ stream of liht arisin from the front part of the causal
*od+ moves to1ards the or* of the cosmic mindstuE. %hrouh this stream the
Sams>ara"s move to and fro from the individual mind"stuE to the cosmic
mind"stuE. (-lease refer to Illustration No. <=). $ stream of ra+s pertainin to
the life force arises from the ,LISS Sheath and oes to the astral *od+ and
from there to the ph+sical *od+. %he >nots, constituted of Sams>ara"s existin
in the *LISS sheath, enae a man in en7o+ments. %hese >nots are the cause
of *ondae from *einninless time. Life Jo1s from this centre and sustains
and nourishes all the sheaths. In the reion of the heart there is a reat mass
of liht 1hich constitutes a cae for the individual soul. Fastened *+ delusion
and attachment the soul oes on revolvin in the 1hirlin 1heel of *irth and
death. It tries ver+ hard to et out of this 1heel *ut cannot easil+ attain
release. 4hen a 2oi *rea>s this olden cae *+ >no1lede and supreme
dispassion, he attains li*eration. %hese sheaths and the *odies are the cause
of *ondae for the soul. 4hen the soul is detached from the ph+sical *od+ at
the time of death, it passes out either throuh the anus, enitals, mouth,
e+es, or the s>ull, accordin to the inJuence of virtue and vice. lt comes aain
into the 1orld throuh the contact of mother and father, havin entered into
5a7 and 'ir+a (ovum and semen). lt develops there and leaves the 1om*
throuh the female oran. 4hen the soul enters into li*eration it passes
throuh the meritorious 1orlds *+ 6eva 2ana, the path of ods, and oes to
,rahma Lo>a, the 1orld of ,rahman.
Realisation of @i!eka 7hyati or +iscriminati!e &nderstanding
4hen Chitta Satt1a, the mind"stuE, *elonin to $nandama+a 8osha,
*ecomes stead+, cr+stal"clear and transparent, resem*lin a clear, tranDuil
la>e, as a result of predominance of Satt1a, then the onepointedness arisin
throuh Nirvichara Samadhi chec>s 5a7as to such an extent that $ham>ara,
the eo"principle, is una*le to sho1 even a onepointed 'ritti. %hen, in the
entle liht of Satt1a, there shines 'ive>a (nana or discriminative >no1lede
1hich sho1s the diEerence *et1een Chitta and $tman. $tman, 1hich is the
su*tlest of the su*tle, in the form of a particle, develops throuh the
instrumentalit+ of $ham 'ritti function of the eo"principle, in the follo1in
experience # FI am the em*odiment of consciousness. In front lies the Chitta
or mind"stuE 1hich I thouht to *e m+ essential nature. Endo1ed 1ith ener+
emanatin from m+ o1n essence, the Chitta, throuh association 1ith $smita,
is sustainin the functions of the su*tle and ph+sical *odies.F ,ut even this is
not the pure vision of self, *ecause 1hatever is sho1n *+ $ham 'ritti in the
Chitta is a reJection onl+. (ust as the visi*le sun in a la>e is a mere reJection
and not the real sun, even so the vision of self in Chitta is onl+ a reJection of
it, and not the soul itself. Even 'ive>a 8h+ati, discriminative understandin, is
a mode of Chitta onl+. $ trace of 5a7ouna is mixed 1ith it, hence arises the
function of the eo"principle. !avin raduall+ passed throuh Savi>alpa,
Savichara, Nirvitar>a, $nanda and $smita Samadhi"s, one attains the
perfection of Nirvichara and the 'ive>a 8h+ati manifeste.
PNote# Savi>alpa"superconsciousness pertainin to ross o*7ectI Savichara"
superconsciousness pertainin to su*tle o*7ect 1ith consciousness of time
and space# Nirvitar>a"superconsciousness pertainin to ross o*7ect, devoid
of time and spaceI $nanda"superconsciousness pertainin to eo"principleI
$smita"superconsciousness pertainin to Chitta or the source of eo"principleI
Nirvichara"superconsciousness pertainin to restraint of all thouhts.V
$ccordin to the loss of Shri '+asa on -atan7al 2oa"Sutra ."<#
,+ 5itam*hara -ra7na, the truth"*earin vision, 1hen Chitta Satt1a, the mind"
stuE, is freed even from a trace of the impurit+ of 5a7as, then Chitta, 1hich is
esta*lished in its essential nature, 1hich is 1aveless and stead+, sho1s the
diEerence *et1een Chitta and -urusa and attains Gtness for 6harma"&eha"
Samadhi (superconsciousness that *rins the cloud of virtues). %his -aram
-rasam>h+ana (the hihest 1isdom) is the perfect state of 'ive>a 8+ati,
discriminative >no1lede. In this state of hihest 1isdom, even 1hile
enaed in the activities of the 1orld, one sees the Chitta separate from the
self. 4hen this Chitta Satt1a is freed from all the 'ritti"s associatod 1ith ,a7as
and "%amas, it attains the capacit+ of sho1in an+ o*7ect presented to it *+
*ein completel+ coloured *+ the o*7ect. (ust as a clear mirror reJects an+
o*7ect that is put *efore it, so Chitta Satt1a, that is made clear throuh
cessation of all t+pes of 'ritti"s, reJects o*7ects pertainin to 3rihita (coniser
of eo"principle), 3rahana (instruments or the Indri+a"s), and 3rah+a (su*tle
and ross o*7ects). Such a mind"stuE, thus puriGed, is a*le to *rin a*out
discriminative understandin *et1een -ra>riti and -urusa (nature and soul).
%he ma7or portion of the ,LISS Sheath is revealed throuh Savichara, $nanda
and $smita Samadhi"s. In $nanda Samadhi, throuh the constant a1a>enin
of the 'ritti of $ham $smi (FI amF) there arises 7o+, as a result of 1hich the
Samadhi is termed $nanda or 7o+ous Samadhi. $t this stae, $ham>ara, the
eo"principle, is realised. $ham>ara is the evolute of -ra>riti. Satt1a
predominates in it, and Satt1a is the sustainer of *LISS or 7o+. %herefore, in
$nanda Samadhi the experience arisin out of $ham 'ritti is >no1n as *LISS.
In $smita Samadhi the realisation of $smita is not similar to that of $ham>ara,
*ecause Chitta Satt1a, the mind"stuE, reJected *+ or illumined *+ -urusa
(the soul) is >no1n as $smita. %herefore, in this state, $smita or FI amF is
realised devoid of eo"principle. 5a7as is present onl+ to the extent that it
reveals merel+ the experience of $smita. %amas is present suLcientl+ to
chec> the process of the experience of $smi. Further than this, in that
superemel+ Satt1i> state 1hen even this 'ritti that reveals $smi (FI amF) is
Duietened, as 1e have previousl+ descri*ed, due to intensiGcation of
Nirvichara or a*sence of thouht there arises 5itam*hara -ra7na or truth
*earin vision. 4ith the help of this vision there arises 'ive>a (nana or
discriminative >no1lede. In Chitta, 1hich is constituted of the three 3una"s
*ut is Satt1a"predominatin, this discriminative >no1lede sho1s the
diEerence *et1een soul and Chitta. ,+ this, $smita 8lesha (aCiction due to
the eo) is removed. ,+ the Gre of this discriminative >no1lede $vid+a
(inorance) is *urnt up 1ith its eEects, and the %amas of the Chitta, in 1hich
inorance 1as present, no1 *ecomes an aid in sustainin the supremel+
Satt1i> 'ive>a 8h+ati. %hen, after the cessation of even this $smi 'ritti, there
arises a*solute, supremel+ peaceful dispassion. %he controllin modiGcations
of the $smi 'ritti are intensiGed throuh -ara 'aira+a (supreme dispassion)
and there*+ in the state of cessation (Nirodha) 1hich arises out of 6harma
&eha (the cloud of virtue), the soul attains S1arupa Sthiti, esta*lishment in
its o1n essential nature.
@iparyaya 4,rong 7nowledge5 and @ikalpa 4Imagination5
'ritti"s exist even in Samadhi"s. 4hen 'ive>a 8h+ati, or discriminative
understandin arises in $nandama+a 8osha, the ,LISS Sheath a*idin in the
heart, it means that the Sadha>a has seen the evolute of -ra>riti, &ahat
%att1a or $smita as separate from the soul. In other 1ords, he has realised
that $smita and &ahat %att1a are inert principles. %herefore, no1 there
should not *e an+ t+pe of misconception, imaination or deluded >no1lede
1hile seein the function of $nandama+a 8osha and 1hile perfectl+
understandin them. %he entire functions of $nandama+a 8osha must *e
understood as the+ actuall+ are. In the state of Samadhi this should *e clearl+
experienced as to 1hat t+pe of modiGcation out of 6harma, La>shana and
$vastha -arinama"s is ta>in place in the or* of Chitta. %he Duestion arises#
F4here am I esta*lished no1" in Chitta or $smita or *e+ond this, in the state
of onepointedness or in the state of cessationF. %he Sadha>a must have
>no1lede of the essential nature of these modiGcations. Further, he must
realise the manner in 1hich the su*tle -ra>riti is present in the causal *od+
and ho1 it is pervadin the Chitta $smita and other principles. !e must
realise 1hether this -ra>riti underoes total modiGcation in Chitta etc", or has
some similarit+ to Chitta, *ecause this >no1lede is rosser than the
>no1lede of the self. Further than this, if the Sadha>a realises the su*tlest
forms of the Supreme 6ivinit+ and -ra>riti pervadin the Gve sheaths and the
three *odies (causal, su*tle and ross) in a human *ein, then after the
realisation of the su*tle -ra>riti and Ish1ara (3od in !is o1n *ein) he
*ecomes a*le to realise the su*tle -ra>riti and then reat ,rahman *+ easil+
enterin into the cosmos. $s lon as the Sadha>a is una*le to diEerentiate
Chitta from $tmanand on the *asis of the realisation arisin in the states of
ananda and $smita ta>es the soul DualiGed *+ the mind"stuE to *e the atman,
i.e., if in the state of $nanda Samadhi itself, he mista>enl+ considers this an
experience of $ham ,rahma $smi, he continues to *e su*7ect to 'i>alpa or
imaination" 1ron >no1lede.
@ision of Self or @ision Illusion
Not onl+ an ordinar+ inorant Sadha>a *ut even one 1ho has practised for a
lon time, if he ta>es an+ liht arisin in the *od+ to *e the liht of the soul or
the vision of the self, remains a1a+ from disctiminative understandin.
%herefore, one should test oneAs >no1lede *+ the standard of -ta7ha alo>a or
intuitional liht, and one should free this >no1lede from misconceptions,
imaination and dou*ts.
The (ethod of Remo!ing Illusions
Our innumera*le dou*ts and illusions can *e removed onl+ *+ realisin the
truth of the o*7ect throuh the divine e+e or intuitional liht. %his intellect,
due to the impurit+ of 5a7as and %amas, remains devoid of the liht of Satt1a.
It is *+ the liht of Satt1a that one attains the >no1lede of o*7ects that are
hidden, su*tle or *e+ond the reach of the senses. lt is the realisation arisin in
the state of Samadhi that solves dou*ts pertainin to creation, maintenance,
dissolution, the four"fold internal oran, o*7ects of the 1orld, the individual
soul and ,rahman, the $*solute. 4e ma+ acDuire satisfaction for a short 1hile
*+ merel+ hearin the scriptural solutions to these pro*lems throuh our faith,
*ut 1e can onl+ have perfect realisation of 1isdom throuh Samadhi. In this
1orld, realision of 1isdom Grst too> place in the supreme
+ pure internal orans of the 5ishi"s *+ the race of 3odI later on this 1isdom,
called $ama, 1hich 1as o*tained 1ithout an+ eEort throuh race alone,
1as iven other names such as Shrauta and $pta. !uman societ+, on the
*asis of this 1isdom, has discovered various other >inds of >no1lede.
Illusionless State
,+ the perfection of Nirvichdra Samadhi one acDuires $dh+atma -rasada, the
luminosit+ of soul 1hich is also >no1n as 5itam*hara -ra7na, truth"*earin
vision. 4hile descri*in the specialit+ of this vision, Shri '+asa states#
%his 1isdom is distinct from that *orn of 3eneral >no1lede arisin from
testimon+, throuh scriptures or inference, *ecause *oth t+pes of >no1lede
(inference and testimon+) onl+ ive eneral information a*out supersensual
o*7ects such as the Gve %anmatra"s, mind, intellect, Chitta, $ham>ara, &ahat
%att1a, etc., and o*7ects that are su*tle, hidden and far oE. ,ut 5itam*hara
-ra7na, arisin in the state of Samadhi, ives direct >no1lede of these
o*7ects. %his supreme direct >no1lede is considered to *e free from
delusion.
The SeFuence of Swarupa8Sthiti 4$ssential *ature5
%hus, this is the seDuence until S1arupa"Sthiti is reached. First, *+ the
practice of Nirvichara, 5itam*hara, truth"*earin vision arises. Next arises
'ive>a 8h+ati, the discriminative understandin. %hen one Gnds even the
Satt1i> 'ritti of 'ive>a 8h+ati to *e an o*stacle in attainin S1arupa"Sthiti or
esta*lishment in essential nature.
In other 1ords, 1hen a 2oi develops distaste to1ards even the continuous
Jo1 of discriminative understandin, then there is sho1ered a peaceful divine
liht in the form of -ara 'aira+a or supreme dispassion. %he state of -ara
'aira+a is the state of 6harmameha, the cloud of virtue. ,+ this, even
'ive>a 8h+ati is raduall+ chec>ed. In this state of cessation, the Sams>ara"s
of -ara 'aira+a alone remain in the Chitta. %he+ are the controllers of all
'ritti"s. %his ver+ state is descri*ed in 2oa Sutra"s as
,ecause 1hen all the remainin Sams>ara"s are converted into the state of
*urnt"up seeds and thus disappear, then the conscious soul attains
esta*lishment in its essential nature. $ccordin to the Sutra
$ll these staes are acDuired *+ supreme self"eEort and the race of 3od.
%hat is 1h+ the >no1ers of ,rahman and the realised saes have not iven
deGnite 1ords pertainin to >no1lede and 1isdom. %he state of 6harma"
&eha"Samadhi, the cloud of virtue free from Sams>ara"s, is an a*solutel+
delusionless state. %his is the of Sthita"-ar7na or stead+ vision. In this ver+
state, 6harma is realised in the form of divine race.
)hoga or $n1oyment
%his term is used in ever+da+ lanuae, *ut the philosophical meanin is
totall+ diEerent from common usae.
&eanin# %he form 1hich is in experience of desira*le and undesira*le o*7ect
is >no1n as ,hoa. %his ,hoa culminates in Chitti or -urusa
%his 2oa Sutra conve+s the same meanin as that of Sam>h+a. %houh the
nature of ,hoa is experience of o*7ects, it does not culminate in the intellect
alone, *ecause intellect is inert and devoid of the po1er of en7o+ment.
%houh -urusa is not the actor, +et *ein conscious it is endo1ed 1ith the
po1er of en7o+ment. $t this point it should *e remem*ered that -urusa in
con7unction 1ith Chitta, that is reJected *+ the function of intellect pertainin
to an o*7ect, is the support of en7o+ment. -ure -urusa is not the support. lf
+ou as> ho1 this can *e accepted as a fact, 1e ive the follo1in explanation#
(ust as food that is produced *+ the su*7ects is en7o+ed *+ the >in, 1ho is the
lord of his su*7ects in the same 1a+ en7o+ment pertainin to the functions of
the intellect is superimposed on the conscious -urusa. (ust as an arm+ and its
commander are responsi*le for victor+ or defeat, *ut the >in is said to *e
victorious or defeated, so the case in this context is similar. !ere, ,hoa is a
term for the modiGcations of the 3una"s in Chitta, $ham>ara, etc. In fact,
Chitta, Satt1a itself is called ,hoa *ecause 1ithout it no o*7ect of the 1orld
can produce experience or en7o+ment.
Apa!arga or Release
%he a*sence of all the instruments of ,hoa and the esta*lishment of the soul
in its essential nature is >no1n as $pavara or &o>sharelease.
$ Sadha>a, enterin into the state of S1arupa or essential nature 1ho has
pluned into the Chitta that is supremel+ Satt1i>, immova*le and 1aveless, is
not a*le to attend to the condition of the Chitta *ecause of the a*solute
cessation all Sam>alpa"s and 'i>alpa"s (thouhts and imainations), *ut it
often happens that 1hen he returns from the peaceful state of S1arupa to the
outoin state, that Chitta Satt1a is Grst of all seen li>e a Geld of clear
moonliht 1hich has neither siHe nor form. ,ecause Chitta is in the state,
*e+ond the Sams>ara"s as 1ell as it is *e+ond the or* of $smita. !ere, there
is a*sence of Sams>ara"s, as it 1ere, and there is proximit+ of the soul. %he
moment one rises from this supremel+ peaceful state of the Chitta, one sees a
limpse of liht. %his is descri*ed as
In this level one sees an enchantin realm of pure liht li>e moonliht. $t this
stae, a Sadha>a develops a little of his individual consciousness and
experiences $smi (FI amF). If the Jo1 of Satt1a is peaceful, he aain enters
into that immova*le level of Chitta and into that un>no1n state. If he does not
do so, he experiences in a fe1 minutes $ham $smi (I am) in the level of the
eo"principleI toether 1ith the previousl+ mentioned circle of liht he sees a
circle of shinin *lue surroundin it. %his is the external or* of Chitta. !ere,
throuh the presence of the function of eo"principle, one sees the
contraction and expansion of Chitta. If the Sadha>a is >eenl+ attentive he
sees the 1aves of the eo"principle arisin 1ith the contraction and
expansion of Chitta. %hen his experience is as if someone is s1inin. %he
individual soul experiences the 7o+ of s1inin due to 1aves of perception of
$ham $smi pertainin to the eo"principle. %his is the state of ananda or 7o+.
$t times, in a particularl+ Satt1i> and peaceful state, oneAs experience is as if
clear spar>lin 1ater is Jo1in from a fountain and movin on1ards 1ith
entle and merr+ ripples pla+in on it. %he ver+ vision of it Glls the heart 1ith
7o+. $round this place one sees clouds hoverin. %he+ are a little thic>er than
vapour, devoid of 1ater and are liht, li>e 1hite clouds *ut shinin as if from
the ra+s of the sunI the+ appear ver+ *eautiful in their shado1+ forms. %he
or* of su*tle -rana shines in this form also. !ere, $ham>ara is mixed in the
form of shado1s.
The @ision of Hiranyamaya 7osha 4olden Sheath5
Often the entire foreoin vision comes in front, at times the vision is up to
the or* of eo alone, at others the vision is of the su*tle -rana alone, or aain
it ma+ *e of the or* of Chitta alone 1hich has come to a perfect and outoin
state. !avin one *e+ond 'i7nanama+a 8osha (Intellect Sheath), &anoma+a
8osha (&ind Sheath), -ranama+a 8osha ('ital $ir Sheath) and $nnama+a
8osha (Food Sheath), one enters into the internal divine state of $nandama+a
8osha 1hich *elons to Chitta. %hen the state of Chitta, *ein freed from
veils, appears supremel+ extensive. In the state meditation this Chitta
appears as a -us>arni river or a deep 1ell. %hese states are S1a+am"'ed+a or
su*7ects to oneAs o1n realision. No1, the ether of the heart appears as vast as
the s>+, *ecause all the ross veils are a*sent no1.
The $<perience of CI amC8ness
Often one realises Al amA"ness in the follo1in 1a+# 4hen a Sadha>a is adept
at enterin into and comin out of the heart, he enters into all the or*s such
as the su*tle -rana"s, etc. even in the 1a+ that the lord of a house enters
various rooms, each room 1ith a sprin door. $s he enters he oes on openin
the doors 1hile doors close *ehind him automaticall+. Or 7ust as a s1immer
fearlessl+ descends the steps in a s1immin"pool and ultimatel+ reaches the
*ottom. In this case, it is $smita that is the *ottom, as it 1ere, and there one
experiences $smi as if en7o+in the coolness of the 1ater, remainin seated
there for a 1hile accordin to oneAs o1n s1eet 1ill, then comin to the
surface of the 1ater either *+ ascendin the steps or *+ directl+ s1immin.
!avin entered into the heart one can clearl+ see ho1 the life"ivin ra+s of
>no1lede and action 1hich arise from the heart in the form of shinin vapour
(accordin to the statement# -rasiddhamurdh1a7valanam !avir*hu7ah" as a
natural course, are pic>ed up *+ the ra+s that Jo1 to1ards the heart from the
door of ,rahmarandhra in the form of a torch"liht. %hese ra+s are *ein
constantl+ attracted *+ the ra+s of the ,rahmarandhra. Further, the life"Jo1
spreads in the ph+sical *od+ throuh the su*tle *od+. $s this point, it should
*e remem*ered that often a reddish colour reJects in the su*tle -rana. It is
due to the association of red *lood 1hich is pro7ected in it. Other1ise,
Su>shma -rana is rose"coloured as descri*ed *efore.
The @igorous Search of the Spiritual ,orld
,+ faith and practice of austerit+, 1ith complete surrender to 3od, 1ith the
3race of 3od, the >nots of the heart are *ro>en open. 4ith the help of a
teacher a Sadha>a acDuires that vision *+ 1hich he can hold even an atom
*efore his aHe as lon as he li>es, and can have perfect vision of it. Or he
ma+ acDuire in a sinle instant the >no1lede of an+ situation. %hen, *+
repeated practice of this he *ecomes a*le to see the conscious principle or
the soul 1hich is the su*tlest of the su*tle in the form of liht, and 1hich is
uniDue. %his soul is the limit of smallness I althouh it is luminous it is devoid
of lim*s, free from modiGcations, full of >no1lede and consciousness, it is
homoeneous and self"eEulent. It can *e compared onl+ to itself, a*idin in
the ocean of liht, that is, in the Chitta Satt1a 1here liht alone sures. One
has to Gnd this soul even as a person tries to Gnd a pearl in the vast
*ottomless ocean. %his search is the most diLcult in the spiritual 1orld.
$ccordin to 8athopanisad#
FFe1 heroes alone are a*le to see the innermost self.F %his is the most diLcult
spiritual Sadhana. %herefore, an aspirant should persevere hard. 4ith
patience and heroism, endo1ed 1ith faith, a1aitin the 3race of 3od and *+
the force of dispassion he is sure to attain success. %here is the diLcult+ that
this seer -urusa of Soul is the onl+ possessor of ener+ (Sha>timan). $nd
accordin to 2oa Sutras <"</ #
%his -urusa is untouched *+ all $ttri*utes, *ut +et#
It is the seer of the reJection arisin in the mirror of Chitta and the
impressions of senses that are coloured *+ the o*7ects. -ure atman or soul is
not tainted *+ o*7ects. Chitta and Intellect alone are coloured or tainted.
(ivatman, the individual soul, is the seer of the coloured Chitta. %he attri*utes
of seein or >no1in *elon to the intellect. ,ut *efore the attainment of
discriminative understandin, these attri*utes of seein, hearin, etc. are,
throuh inorance, superimposed on $tman. $tman, *ein the seer of
intellect and Chitta, cannot *e identiGed 1ith Chitta and intellect. %herefore,
$tman is distinct from intellect. %his seer -urusa is opposed to the nature of
Chitta and intellect 1hich are chanin, 1hile the -urusa is unchanin.
(ivatman is the consciousness of the Chitta and it >no1s 1hatever is oin on
in Chitta at an+ time. It is throuh this diEerence that -urusa is the seer of the
Chitta. Shri '+asa states#
In other 1ords, $tman or the Soul is neither similar to intellect nor is
extremel+ dissimilar, *ecause $tman, devoid of all chanes, is the illuminator
of the function of the intellect. In other 1ords, the intellect is endo1ed 1ith
the po1er of *ein coloured *+ o*7ectsI due to the promptin of Chitta and
throuh this po1er the intellect, *ein coloured *+ o*7ects, ena*les the soul
to acDuire >no1lede of sense"o*7ects. %he same meanin is conve+ed in#
A"haya +ham or Fearless A"ode
$s a 2oi proresses in Nirvichara Samadhi, purit+ ro1s more and more in
the $ntah>arana. !e acDuires closer proximit+ to the soul. In this state, in the
heart, 1hich is the temple of the soul, he feels the presence of divine liht li>e
moonliht "auspicious, cool, pleasant and peaceful. !ere he realises the
em*odiment of the life"iver *ecause in fact here lies the internal man, the
individual soul. %his luminous state reveals the past and future also. In the
ether of the heart, 1hich is Glled 1ith liht, the intuitional intellect, havin
seen the reJection of the indicators of past and future, receives messaes as
if throuh a telephone or television receiver. %his is *ecause it is clear that in
the state of Satt1a the ether of the heart is united 1ith the ether of the
universe. No1, he realises the or* of -ra>riti 1hich is the &other"3oddess of
the 1hole 1orld. Outside the or* of su*tle -rana this -ra>riti assumes the or*
of olden luminous colour, as if the &other of the 1orld has laid her nectar"
son on the cradle of Chitta, and the individual soul is restin there fearlessl+.
%his is an indescri*a*le state, *e+ond the pairs of opposites. ,ut it is prior to
%uri+a $vastha, the transcendental state. In this state, the nectar"son realises
his 6ivine Father 1ho has pervaded the heart internall+ and externall+. %his is
the hihest limit of individual >no1lede.
$ 2oi 1ho has acDuired master+ over the elements can see these forms
1henever he li>es *+ the po1er of the liht of intuition. %he third section of
2oa 6arshan conGrms this vie1I conseDuentl+, a 2oi is esta*lished in divine
nature, and this is descri*ed thus#
F%hat is that eEulent sun *e+ond dar>ness.F Until no1, -ra>riti 1as the cause
of *ondae for the (iva in the form of her eEect. ,ut no1 the same -ra>riti
ta>es the 2oi, 1ho is the devotee of the Lord, his nectarson, in her lap and
conve+s him to the supremel+ peaceful and fearless a*ode. !ere the 2oi is
immersed in the divine vision of &other -ra>riti and the Lord of -ra>riti, the
father. $ccordin to the statement #
the foreoin $*ha+a 6hama or the fearless a*ode is indicated.
Formless @ision
O virtuous one, em*odiment of meritorious deeds, rich in the 1ealth of
austerit+ N O 2oi N &ove on1ards a little more N !avin crossed the limit of
eo"principle +ou 1ill enter into the cosmos and +ou 1ill see that +ou are
surrounded *+ the spar>lin streams of divine, *LISSful, entle liht,
immeasura*le ener+, cool, aEectionate, s1eet, racious love of the mother.
%his is the vast and auspicious hand of the mother that has encircled +ou and
is *esto1in on +ou fearlessness, peace and *LISS. %hese are the divine
eneries 1hich"manifest accordin to the feelin of the devotee. Saint
%ulsidas has sun#
FEach sa1 the form of 6ivinit+ accordin to his feelin and conception.F %hose
1ho have ta>en up the path of 6evotion see his -ra>riti in the peaceful form
of Uma, 6ura, 2oa &a+aF &aha La>shmi, &aha Saras1ati, etc. $ccordin to
the feelin of the 1orshipper, throuh the po1er of his 1ill, the divine *od+
constituted of the Gve %anmatra"s appears in the form of ,rahma, 'ishnu,
&ahesh, Shan>ara, etc. "forms that are 1ell >no1n in the scriptures and 1hich
command faith. 4hat is needed is intensit+ of feelin,
%hose 2oi"s 1ho are the >no1ers of truth acDuire divine po1ers in the form
of luminous streams of ener+, 1isdom and liht. %he entire temple of the
heart of the 2oi, 1ho is movin throuh the *lessed state of 6harma"&eha"
Samadhi, the cloud of virtue arisin from the fearless a*ode, *ecomes
luminous throuh Satt1a. Until no1, this temple of the heart 1as li>e a half"
*lossomin *ud containin tender, entle and auspicious feelins of man.
No1 it *ecomes the pla+round of mananimous feelins 1hich are
luminousl+ 1hite, auspicious, lorious, su*lime, Satt1i>, and 1hich pertain to
su*lime aspirations, faith, devotion, dispassion and self"dedication. %here is a
ceaseless rain of the sho1ers of ra+s in the form of innumera*le particles of
divine liht from the expansive fountain of the universal consciousness of
3od. %his rain comes throuh the medium of -ara -ra>riti, the supreme
nature, and ceaselessl+ falls in the ether of the heart. Some of the drops of
this rain are directl+ related to the or* of the Chitta, in the form of tranDuil
*LISS or >no1lede endo1ed 1ith divine luminosit+. %his thirst+ individual
soul, even li>e a Chata>a *ird that craves for drops of rain in S1ati Na>shatra,
aHes expectantl+ at the piercin vision in the ether of the heart, thirst+ for
these nectar drops. In these divine particles, the s1eetness of immortal
nectar is hidden. %he taste of nectar is found in them, *ut a 2oi no1 and then
tastes this supreml+ *LISSful nectar, havin reached the hihest stae of
$nanda Samadhi. 4ith the experience of this s1eetness, the entire
>no1lede and *LISS pertainin to the 1orld is li>e liDuor for the soul"*itter,
exciter of thirst for sense"en7o+ment, destro+er of the luminosit+ of the senses
and li>e a deadl+ poison 1hich destro+s life. In this state a frost falls, as it
1ere, on the lotus *lossoms of all 'asana"s. (ust as veeta*les and crops of
rain are destro+ed 1hen frost falls on them, so 1ith the rain of this divine
>no1lede, 1hich is full of *LISS, the 'asana"s are raduall+ destro+ed. Later,
a reat principle arises 1hich is termed as 6harma or supreme virtue. In this
state of 6harma"&eha"Samadhi, 1hen Chitta Satt1a or mind"stuE is almost
free trom Sams>ara"s it *ecomes Glled 1ith the pure liht of Satt1a. %hen,
these divine luminous ra+s sport, as it 1ere, in the clear ether of the heart
1ith the tranDuil Chitta Satt1a. %here arises a >ind of tic>lin sensation in
Chitta. %his pure Chitta or mind"stuE *lossoms 1ith the entle, silent, and
divinel+ Satt1i> touch of these luminous ra+s. (ust as parents are delihted
1ith the silent the touches of their *a*ies, so is Chitta Satt1a Glled 1ith *LISS
throuh touch of these divine ra+sI extremel+ liht and su*tle ripples pla+
upon the la>e of Chitta Satt1a. $ 2oi endo1ed 1ith divine vision sees these
ripples directl+. %he ever+ vision of these ripples causes pure ,havana
(feelin), and the visi*le form of this feelin is 6harma or divine inspiration,
$dh+atma -rasada or divine race. In this state, intellect is not mixed 1ith
5a7as and %amas " therefore, it is devoid of Sam>alpa and 'i>alpa (thouhts
and imainations). ,ecause, accordin to the statemnent#
this divine >no1lede sprins from 5itam*hara -ra7na, the truth"*earin
vision, or *+ the inner intuition 1hich is descri*ed as A-rati*had va SarvamA. lt
is realised in its purest nature *+ the liht of -ra7na or 1isdom. In the hihest
state of 6harma"&ehaSamadhi, the reat saes of the past compelled *+
divine compassion for savin (iva"s or souls, received the >no1lede of the
three 'eda"s in their Chitta"s. In this state their Chitta"s 1ere coloured *+
divine liht. %he+ 1ere pervaded 1ith divine liht. %his >no1lede of the
'eda"s is >no1n as 6harma in the 1orld. %hus, (iva, 1ho is a traveller throuh
the 1orld"process, raduall+ completes his lon 7ourne+ and reaches the other
shore of the ocean of Samsara and the soul has no more 1orries, it sees the
oal in front of it. %his oal is devoid of su*7ective, o*7ective and astral
miseries. %his oal is also devoid of pain arisin conseDuence, feverish eEort
and Sams>ara. %here is, then, no possi*ilit+ of fresh miseries creepin up. %he
painful memories of fear, rief and delusion vanish and the supremel+
peaceful state of (ivanamu>ti is attained. Sam>h+a also ac>no1ledes this.
,ecause of the cessation of all distractions caused *+ 'ritti"s or thouht"
1aves and the pairs of opposites of the 1orld, the Chitta remains esta*lished
in its essential nature. In the *einnin, esta*lishment in essential nature 1as
to *e eEected *+ eEort, *ut no1 this has *ecome a natural state, %his is the
diEerence *et1een the t1o staes and is important to remem*er. Even that
2oi 1ho has attained (ivanamu>ti (li*eration in life) and 1ho a*ides in his
essential nature, sustains *is ph+sical *od+ until the fructiGcation of 8arma"s
is over. %hat li*erated 2opi 1ho has directl+ seen his Sams>ara"s and 1ho is
the master of the elements, accordin to his need, creates innumera*le
Chitta"s and havin exhaused his 8arma"s Duic>l+, ives up his *od+.
,ecause in this state $vid+a (inorance) 1ith all its proen+ such a
$*hinivesha (fear of death), etc. is reduced to the state of *urnt"up seeds.
%herefore, for these 2oi"s ivin up of *odies is 7ust li>e thro1in oE 1orn
clothes. $lso in the state of meditation, throuh constant practice, it is eas+
for them to enter from one sheath to another. %he+ do not Gnd the present
*od+ the cause of *ondae. ,ecause *ein esta*lished in essential nature,
Chitta does not enae itself in ne1 8arma"s or actions. Onl+ such ,hoa
8arma"s are left 1hich are to satisf+ huner and thirst and the+ cause to exist
1ith the cessation of the *od+. In this state, 1hatever action a 2oi does is
throuh the promptin of 3od. In a 1a+, similar to that of a postman
distri*utin letters, he performs actions inspired *+ divine 1ill. %his state of
'+uttana or outoinness is momentar+ and temporar+ in a sae. Further, a
(ivanamu>ta is not attached to these actions. %herefore, the+ are devoid of
further fructiGcation in the future. %his is the state of Sthita"-ra7na" one 1ho is
stead+ in 1isdom"descri*ed in the 3ita, (Chapter II, 'erses B?"=.). %his is the
success of human life and the attaiment of the oal. In acDuirin the state of
(ivanamu>ti (li*eration in life), the foreoin states constitute the Grst phase
of success. In other 1ords, the proress is as follo1s# (.) $ttainment of 'ive>a
8h+ati or discriminative understandin. (<) Supreme satisfaction caused *+
the risin of 6harma"&eha, the cloud of virtue. (9) Cessation of 8lesha"
8arma"s or painful actions. (?) $ttainment of -ara 'aira+a, supreme
dispassion, and esta*lishment in S1arupa or essential nature caused *+
6harma&eha. (B) %he esta*lishment of the soul in the all"seein 3od. %hese
staes constitute success in (ivanamu>ti. ,lessed are those 1ho have
attained the oal, *ut even those 1ho are raduall+ realisin the true forms of
the enchantin modiGcations of painful -ra>riti are praise1orth+. $nd *lessed
are those 1ho are crossin the hih and lo1 ditches, the ranin pea>s of
2oic attainment, *+ devout practice of (apa (repetition of divine names),
%apas (austerit+), 2ama (restraints), 'arata (vo1s), Nl+ama (o*servances),
2a7na (sacriGce) and other 2oic practices. %he+, too, shall surel+ attain
realisation of self and the Supreme Self *+ development of >no1lede and
dispassion. $nd thus their lives shall *e *lessed. ,ut reretta*le is the
condition of those 1ho have not understood the insipid nature of the
poisonous life of 1orldliness. $ll the creatures of the 1orld other than human
*eins are ,hoa 2oniAs" *irths meant for mere en7o+ment" therefore, the+
are, as it 1ere, in prison. It is throuh a special race of 3od that man is
endo1ed 1ith the po1er of reasonin and inDuir+. !e can understand the
diEerence *et1een 1hat is ood and 1hat is evil, *et1een li*eration and
*ondae. !e can endeavour to attain release from pain and miser+. %herefore,
the Upanisad has declared #
%he ancient 2oi"s, saes, 5ishi"s and reat personalities have declared this
man+ times.
Realisations Pertaining to +eath
Onl+ one thin remains to *e realised, and that is death. $lthouh most
*eins are afraid at the mere mention of the 1ord AdeathA +et in realit+ so
much of the fear of death is unnecessar+. %he ph+sical and mental pain that a
person experiences at the time of death is due mostl+ to the fructiGcation of
intensel+ sinful actions. Seein these sinful persons experiencin intense pain
at the time of death, a human *ein is afraid of pains at death. lf there 1ere
no pain or miser+ at the time of death one 1ould not *e so afraid of death.
%he *lessed aspirant destro+s not onl+ sins *ut even the impressions of sins
*+ the Gre of >no1lede. $nd havin realised the self, he understands the
nature of $*hinivesha 8lesha (aCiction in the form of fear of death). Such
aspirants have no fear of death. 4orldl+ men, sun> in delusion, experience
pain. First of all, the+ have infatuation for the ph+sical *od+. %he+ have
cravin for sense"en7o+ments in the form of eatin, drin>in, etc.I the+
experience pleasure throuh their relativesI the+ have intense attachment
to1ards 1ealth and propert+ and the+ have little faith in the transmiration of
soulsI lastl+, the+ have no realisation of the self. $t the time of death the+
suEer intensel+ at renouncin this 1orld. $ >no1er of the self has realised all
these thinsI therefore, 1h+ should he *e afraid of deathK In the state of
meditation one can realise the process that ta>es place at the time of death in
the ph+sical *od+. $t the time of meditation, 1hen Sam>alpa"s and 'i>alpa"s
disappear, our consciousness *ecomes more and more focussed at the
centre. $t Grst, the ross *od+ is aEected. In the preliminar+ state of
meditation, 1hen the movement of the -rana"s is dull, even novices
experience a sensation li>e the movement of ants in their feet and les, and
raduall+ these lim*s *ecome heav+ as if the+ have entered into sleep. %he
aspirant 1ho has not practised for a lon time *ecome afraid of this. ,ut after
a 1hile, 1hen there is harmon+ in the -rana"s, the heaviness of the lim*s and
the intertia of the *od+ are raduall+ destro+ed. In the same manner, at the
time of renouncin the *od+, a 2oi does not feel this diLcult+, *ecause he is
adept in >eepin the harmon+ of the -rana"s. 4e *rin up this process at the
time of meditation *+ the po1er of the 1ill, *ut in the case of the ma7orit+ of
people, the death process ta>es place una1aresI therefore, the+ are
frihtened. %he+ do not >no1 the nature of this process. (ust as 1hen a
stream dries up *ecause the Jo1 of 1ater has ceased at its ver+ source, so is
the case 1ith death. In other 1ords, the movement of Su>shma -rana, 1hich
is another form of life"force, emanatin from the Chitta a*idin in the heart
(the centre of our consciousness), *ecomes dull. Ordinaril+, death does not
ta>e place at once. In the complete stillness of the heart, death is
instantaneous *ut ordinaril+ the process continues raduall+. $ >ind of faintin
or su*consciousness pervades the ph+sical *od+ as if one is dro1sin in this
stateI often a man ma+ reain consciousness, tal> and aain *ecome
unconscious. 2ou should visualise the cause of this unconsciousness. %he
function of the su*tle -rana a*idin in the heart 1hich 1as causin the
constant Jo1 of life"force is no1 o*structedI therefore, it ta>es place
intermittentl+. In the function of the Jo1 of life >no1lede, consciousness and
motion are mixed. In a normal state the+ reach the ph+sical *od+ *+ passin
raduall+ throuh the other sheaths. $nd thus, havin pervaded the ph+sical
*od+, the+ function, *ut no1 their movement is o*structed. (ust as a pump,
1hen its parts are loose, is una*le to thro1 1ater to an expected distance, so
the Jo1 of consciousness is dulled. Sometimes it reaches a particular sheath
and at other times another sheath, and ultimatetel+, *ein completel+ Gxed,
it remains limited to the *eart alone. ConseDuentl+, the movements in the
-ranama+a 8osha *ecome dull and the eEect of this is seen Grst of all in the
ph+sical *od+ *ecause -rana that pervades the ph+sical *od+ and the su*"
-rana"s, *oth t+pes of life"force, move to1ards the heart, their centre for
acDuirin life"ener+I Gndin the a*sence of life at the centre, the+ raduall+
mere in the entire. $t this time, the entire *od+ *ecomes devoid of action
and consciousness. !ands and feet *ecome cool and heav+, one experiences
contraction in feet and les. $t last, this inactivit+ pervades the 1hole
ph+sical *od+ and 'i7nanama+a and &anoma+a 8osha"s, existin in the *rain,
*ecome actionless and cease their functions. %hen mind, intellect, all the
su*tle Indri+a"s, 1ith the or* of Gve %anmatra"s move to1ards the heart and
encircle the causal *od+. %he sense"eneries *ecome Gxed in the Gve
%anmatra"s. Inside this is the or* of the astral *od+ or su*tle -ra>riti, and next
to it is the or* of su*tle -ranaI next, and inside that aain is the or* of
$ham>ara. Next is the or* of Chitta and in the centre of the Chitta is the
individual soul. %he soul, *+ the po1er of its attraction, passes out of the
ph+sical *od+ 1ith the entire mass of liht. $ll these o toether to form a
luminous conch shape mass and pass into the or* of ether. %he shape and
form of the su*tle *od+ of ever+ livin *ein, accordin to our science, is as
per Illustration No. <; *ut it adopts the shape form of the *od+ in 1hich it
enters. 4hen it enters a human *od+ it has the form and shape of a human
*od+ *ut 1hen it enters the *od+ of an animal, *ird, insect or 1orm it has the
shape or form accordin to that *od+" the soul, ho1ever, has no chane of
shape or formI onl+ the astral and causal *odies have the nature of
contraction and expansion and hence have the attri*ute of adaptation. $s +ou
have alread+ seen 1hile livin, all the elements of the causal *od+ exist in the
causal sheath of the ether of the heart. $nd &anoma+a and 'i7nanama+a
8osha"s, encased in the or* of the Gve %anmatra"s, exist in ,rahmarandhra. $ll
this is clearl+ sho1n in Illustration No. <;. 'idehamu>ti, the Gnal oal of the
entire Sadhana, is considered to *+ &o>sha "li*eration. $ll scriptures
unanimousl+ aree on this point. Complete cessation of the triple miseries is
&o>sha. %here are four t+pes of vie1s reardin li*eration. %he essence of
these vie1s is no1 iven *elo1. First# $ccordin to 2oa and Sam>h+a,
(ivatman, the individual soul, is completel+ detached from the three *odies"
ross, su*tle and causal" the eEect of -ra>riti. lt is esta*lised in its essential
nature.
In other 1ords, this $ntah>arana or internal oran meres in the areate of
the three 3una"s 1hich is its cause. %hen, havin fulGlled the purpose of the
-urusa (Soul), these 3una"s *ecome devoid of purpose.
%he 3una"s do not *rin a*out $ntah>arana for the soul that a*ides in its
essential nature. -urusa, havin attained its essential nature, acDuires
8aival+a or a*solute independence. $nd $ntah>arana meres in its cause.
Second# Shri ,adara+ana or Sae '+asa holds the vie1 that there is presence
as 1ell as a*sence of the su*tle *od+ in li*eration. 4hen the soul resolves,
mind, intelleet and senses, *elonin to the astral *od+, present themselves
for *esto1in en7o+ment, and 1hen the soul does not resolve the+ remain
a*sent. %hird# %he teacher (aimini is of the opinion that the astral *od+ is
present in the state of release throuh 1hich divine o*7ects are en7o+ed.
Fourth# Saes 3autama and 8anada *elieve that the astral *od+ ceases and
there is no en7o+ment in the state of release. Fifth# $ccordin to Shri S1ami
Shan>arachar+a, a 2oi 1ho has perfect Samadhi passes out of the door of
,rahmarlandhra throuh the luminous Susumna"nerve and havin follo1ed
the path of 6eva 2ana, the divine path, reaches the hihest ,rahma Lo>a and
*ecomes ,rahman itself.
Sixth# $ll the teachers of the 'aishnava school of philosoph+ consider four
t+pes of li*eration " (.) Samip+a or livin in proximit+ 1ith 3od, 1ith the
attitude of a servantI (<) Sarup+a or *ecomin similar to the form of 3odI (9)
Salo>+a, livin in the 1orld of 3od 1ith diEerent *odies, accordin to Satt1a,
5a7as and %amasI (?) Sa+u7+a, merin in the nature of 3od. %hese li*erations
are in accord 1ith the vie1s of Shri 'alla*h $char+a, Shri 5amanu7a $car+a,
Shri Nim*ar>a $char+a and other 'aishnava teachers. Seventh# Shri S1ami
6a+ananda Saras1ati &ahara7 is of the opinion that there is a su*tle
Sam>alpa *od+" a *od+ out of 1ill"*+ 1hich (ivatman en7o+s all the divine
o*7ects and the *LISS of ,rahman. Eihth # Some achar+a"s hold the follo1in
vie1s a*out li*eration# (a) %hose 1orshippers 1ho meditate upon the senses,
considerin them to *e the self, also attain li*eration. %heir individual senses
mere into universal senses, and thus li*eration is achieved. %he+ a*ide in
the cosmic senses for ./ &anvantara"s, and havin experienced *LISS
thereof, the+ return aain. (*) %hose 1ho meditate upon the Gve elements,
considerin them to *e the self, attain their li*eration in the su*tle realms
1hich are the cause of the ross elements. !avin en7o+ed the su*tle
elements for .// &anvantara"s, the+ come *ac> to the 1orld aain and are
re*orn. (c) %hose 1ho meditate upon $ham>ara, the eo"principle as the self,
attain li*eration in the universal or cosmic $ham>ara. %he+ experience the
*LISS of universal $ham>ara for ./// &anvantara"s and come *ac> to the
1orld aain. (d) %hose 1ho meditate upon the intellect as the self, attain
li*eration in the cosmic intellect. %he+ experience *LISS pertainin to the
intellect for ./,/// &anvantara"s in cosmic intellect, and than the+ are *orn
aain. (e) %hose 2oi"s 1ho meditate upon -ra>riti as the $tman or ,rahman,
attain li*eration in the non"manifest state of -ra>riti. %he experience *LISS for
./,/// &anvantara"s and come *ac> to the 1orld aain. (f) %hose 2ois 1ho
meditate upon the individual soul as ,rahman, have an unlimited period of
li*eration. () %hose 2oi"s 1ho meditate upon ,rahman, 1ho is formless,
partless, all"pervadin, all"full, the+ do not come *ac> aain. %he calculation
of ? 2oa"s is iven thus# ?9 la>hs and </,/// +ears o to form this one c+cle
of ? 2ua"s. ;. such c+cles of ? 2ua"s o to constitute one &anvantara.
9/=,;</,/// +ears o to constitute one &anvantara. Ninth# 4hen a 2oi
detaches himself completel+ from the three *odies and the Gve sheaths, he
enters the last state of $sampra7nata Samadhi, 1hich is caused *+ supreme
dispassion arisin out of discriminative understandin of -ra>riti and -urusa,
throuh 5itam*hara -ra7na or truth"*earin vision, he is esta*lished in *is
essential nature in ,rahman, the $*solute. %his is 8aival+a or &o>sha
accordin to m+ o1n opinion. -ra>riti or nature is the material cause of all
*odies. If 1e consider the presence of the su*tle *od+ in li*eration, then the
eEect of nature 1ould continue in association 1ith the soul even after release.
%here 1ould *e no diEerence *et1een release and *ondae. $ain, for the
sa>e of en7o+ment, instruments are needed. If 1e *elieve in the en7o+ment of
divine o*7ects, it means that the instruments or senses are present, even 1ith
li*erated saes, *ut 1e consider &o>sha to *e an a*sence of these
instruments. &o>sha has *een considered to *e the hihest *+ all reat
saes. For example#
&o>sha or 8aival+a is true to its meanin and the soul rests in its essential
nature. %hen the three t+pes of miseries"su*7ective, o*7ective and pertainin
to divine aencies, and also the miseries caused *+ conseDuences, feverish
endeavour and Sams>ara"s, are completel+ destro+ed. %he scriptures and the
Sruti"s state this fact clearl+ in olden letters#
In other 1ords, in the state of 8aival+a one is esta*lished in S1arupa or
essential nature onl+I there is a*solutel+ no other relation. For example#
%hese authoritative Sruti"s have declared the a*sence of all the instruments
and all relations 1ith o*7ects, 1hether 1orldl+ or celestial. In the state or
release, throuh S1arupa"Sthiti, one attains 8aival+a or a*solute
independence and is esta*lished in the $*solute. %herefore, there is no
possi*ilit+ of en7o+in divine o*7ects. %he soul is essentiall+ Sat Chit $nanda"
Existence"8no1lede",LISS. %he released soul has no need for a relative
*LISS. Some teachers consider the nature of soul as Sat (*ein) and Chit
(consciousness) and have o*7ection to associate the attri*ute of $nanda
(*LISS) 1ith it" the+ sa+ that the soul pants for *LISS and, therefore, it has not
*LISS in itself. %he point to *e considered in this respect is that (iva, the soul,
is of ever"lastin (Sat) and conscious (Chit) natureI it has existed, exists and
1ill respectivel+ exist in the past, present and future, +et a man has the
desire to live for ever and ma>es eEorts to that eEect. 4hat is strane if in a
similar manner (iva 1hich has the attri*ute of consciousness (full of
>no1lede) tries all his life to ain >no1lede. In the same manner, 1hen Sat
and Chit, the attri*utes of soul, *ein there, lie pants to attain them. %here is
nothin unusual if he should also desire to strive for this attitude of *LISS. So
the (ivatma (Soul) has as much the attri*ute of ,LISS ($nanda) as it has the
Dualities of Sat and Chit. ,+ *ein associated 1ith sense"o*7ects it experience
pleasure from them and *+ *ein associated 1ith ,rahman it en7o+s
,rahmananda (*LISS of 3od). %his esta*lishes the fact that (iva (soul) is of the
nature of Sat (existence), Chit (consciousness) and $nanda (*LISS). %he
attri*utes of Sat, Chit and $nanda of the soul are matters of experience. Sat#
In the thouhtless state of concentration the continuous Jo1 of the idea F$mF
F$mF is experienced. %his asmitanuat Samadhi is an indication of the natural
attri*ute of Sat of the soul. Chit# %he Jo1 of *oth eneries of >no1lede and
aetion (su*tle -rana) *orn of the contact of Chitta 1ith the conscious (iva is
continuous and uno*structed, da+ and niht. %his Jo1 is the sustainer of life
of the three *odies and the Gve sheaths. %his is visualiHed in a state of
Samadhi" this is not the outcome of the inert principle, the Chitta, *ut is the
result of the natural conciousness of (iva and is the indication of the attri*ute
of consciousness of it. $nanda # 4henever senses are not related 1ith an+
external o*7ects or an+ other thouht from previous memor+, then the Jo1 of
$nanda (*LISS) durin and $nandanuat Samadhi, not *ein due to o*7ects of
the sense, continues for several minutes, hours or da+s uno*structedl+,
accordin to the practice. $t these moments, a peace and *LISS 1hich 1ords
cannot descri*e is experienced. %his is, to *e sure, an indication of the
attri*ute of *LISS in the (ivatman. In the state of &o>sha it is esta*lished and
all"perfect, all"pervasive, the sustainer of all, the formless, the partless,
$*solute of ,rahman. %he period of &o>sha continues for one -ranta>al or
0,=?/,///,/// x 9=,/// R9..,/?/,///,///,/// +ears
" %he End "
CONCLUSION
%hus the Science of Soul is complete. No1 1hat remains is the Science of
,rahman. In the fullness of time I have 1ritten F,rahman 'i7nanaF on this
su*7ect. %he principle adopted in the present science is not a*solutel+ ne1.
%his Seience of Soul is not so eas+ as it ma+ seem in this *oo>, 1hich I have
tried to present in the form of a pleasin, eas+ and illuminatin st+le.
!o1ever much 1e ma+ advance in ph+sical sciences, if 1e la *ehind in
understandin the science of soul, the universal aon+ and endless external
search 1ill o on increasin. %he present"da+" search for true *LISS and peace
is hollo1. %rue peace is hidden in the heart of ever+ man and it can *e
attained *+ $tma 'i7nana, the Science of Soul, as tauht *+ 5a7a 2oa#
%he science that has *een descri*ed in the paes of this present *oo> is
summarised *elo1.
First# %he Food Sheath and the 'ital $ir Sheath are inside the ph+sical *od+.
!avin attained >no1lede of the lim*s and parts of the ph+sical *od+, its
functions, and the relationships 1ith the Food and 'ital $ir Sheaths, the
Sadha>a of 5a7a 2oa acDuires intellectual truth. 'aira+a or dispassion lies in
the *ac>round of Sadhana"spiritual practice. !avin understood the true
nature of the ph+sical *od+ to 1hich man is so much attached, one acDuires
dispassion. In the Food Sheath or $nnama+a 8osha, the ph+sical *od+ that
has sprun from the union of 5a7a and 'ir+a (ovum and sperm) is sustained
*+ foodI hence it is called $nnama+a 8osha or the Food Sheath. In this *oo> I
have iven detailed description of the net1or> of su*tle nerves such as Ida,
-inala, Susumna, etc., 1hich are in the ph+sical *od+. %hen, there is a
description of the ross Indri+a"s and the sensor+ and motor nerves. %hen the
ross elements and the centre of >no1lede, 1hich is the *rain, and the
heart, 1hich is the centre of the vision of self, have *een descri*ed. %he
Cha>ra"s or centres of ps+chic ener+ have *een detailed 1ith >no1lede and
meditation pertainin to the luminous 8undalini sha>ti. Second # -ranama+a
8osha, the 'ital $ir Sheath, the oriin of -rana, its characteristics and its
functions have *een descri*ed in detail. In carr+in out the ross functions,
$nnama+a and -ranama+a 8osha"s are mutuall+ interdependent. %hird# In
&anoma+a 8osha comes the topic of $ntah>arana Chatusta+a, the four"fold
internal oran. In this section, it has *een sho1n ho1 our mind, intellect,
$ham>ara and Chitta have arisen in the process of evolution. %he functions of
these four and their activities have *een suLcientl+ descri*ed. In &anoma+a
8osha, the &ind Sheath the (nanendri+a"s and 8armendri+a"s 1ith their
leader, the mind, have *een descri*ed. %heir oriin, characteristics, mutual
functions, o*7ects and location have *een detailed upon the *asis of
experience. Fourth# In 'i7nanama+a 8osha, the Intellect Sheath, the
(nanendri+a"s, 8armendri+a"s, mind and the lord of the mind, AintellectA, its
nature, oriin, characteristics, location, functions and the realisation of ross
and su*tle elements, A%anmatra"sA *+ Sampra7nata Samadhi and attainment of
discriminative >no1lede of -ra>riti and -urusa in 5itam*hara -ra7na or truth"
*earin vision" all these su*7ects have *een explained. %hese t1o parts of the
su*tle *od+" &anoma+a and 'i7nanama+a 8osha"s *elon toether. Fifth# In
$nandama+a 8osha, the ,LISS Sheath, the or* of ,rahman and -ra>riti,
throuh the limited ad7unct of the ether of the heart, and the or*s of su*tle
-rana, $ham>ara, Chitta and the individual soul have all *een descri*ed 1ith
their characteristics, the mutual diEerences, location and su*tle functions.
%hese have *een detailed upon the *asis of m+ o1n experiences. Supreme
dispassion and attainment of li*eration have also *een descri*ed in detail. In
this AScience of SoulA I have included m+ o1n experiences on an experimental
*asis 1hich I acDuired in the reion of the !imala+as, in the realm of
3anotri, throuh intense Sadhana. I 1ill consider this Sadhana, and the eEort
of 1ritin this *oo> fruitful 1hen readers a1a>en in their hearts the desire to
realise the secrets of the most sacred science of soul. %his rare human *irth,
1hich is a ift from 3od, is not meant for mere sense"en7o+ment, *ut is meant
for realisin the self, for acDuirin the science of soul, throuh the eiht lim*s
of 2oa as propounded in 5a7a 2oa. %his is the *est use of the human *irth.
In other 1ords# O aspirantsN !avin renounced all ritualistic actions, such as
2a7na, etc., devote +ourself to the practice of 2oa and realise the Supreme
,rahman *+ acDuirin perfect peace. It has also *een said#
F%he Gre of 2oa soon destro+s all sins, and havin acDuired riht >no1lede
one attains release.F
O -aram $tman" Supreme Soul"Supreme Father" O SaviourN Lift us from the
dar>ness of inorance. O Lord N &a+ +ou confer nectarine li*eration on +our
devotees *+ illuminatin the pure path of the soul *+ 2our Liht of Lihts, *+
the Liht of 8no1ledeN
Om Shantih, Shantih, Shantih N Om -eace, -eace, -eace NN
3LOSS$52
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