Impressum

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

of soul. (Original Hindi-title: ATMA-VIJNANA)
by Brahmarshi Paramhams Shree 108 Swami
YOGESHWARANAND SARASWATI JI MAHARAJ
Formerly Rajayogacharya Bal-Brahmachari
SHREE SWAMI VYAS DEV JI MAHARAJ
Author of First steps to Higher Yoga, Science of Divinity, The Essential
Colourness of the Absolute, Science of Vital Force, Science of Divine Sound,
and Science of Divine Light, etc.

Published by YOGA NIKETAN TRUST

30-A/78, Punjabi Bagh,
NEW DELHI-110026 (INDIA)

available from
YOGA NIKETAN TRUST
Muni-ki-Reti (Rishikesh)
District: Tehri Garhwal Railway Station: Rishikesh Uttar Pradesh,
BHARAT(India) PIN 249201

Publishers' consent is essential for reproduction in part or whole

All Rights Reserved (c)

1st Edition: 1964

2nd Edition: 1972
3rd Edition: 1977
4th Edition: 1987

Printed at NAVIN PRINTERS

Y/75-76 Camp. No.1, Nangloi,
New Delhi - 110041
Acknowledgements
WITH blessings TO SHRI NARESH CHANDAR JI DAWAR and His Family:
Shri Naresh Chandar Ji's father, Sh. Shri Ram Dawar, originally belonged to
Lyallpur (now in Pakistan). He had 5 sons and 3 daughters. Shri Naresh Chandar
Ji was born on 27th February, 1919. His father was a reputed physician of his
time. His professional competence enabled him to amass a large fortune.
Besides, he made a name for himself. All his sons and daughters enjoyed
affluence and a high reputation for good behaviour and compassionate nature.
Shrimati Prem Lata Ji was daughter of Shri Hari Ram Ji Sakhuja. She was
married to Shri Naresh Chandar Dawar on 21 st November, 1945. Shri Hari Ram
Ji was a devoted follower of Shri Sawmi Yogeshwaranand Paramhansa. During
his stay at Amritsar, he practised yoga daily starting from 2.30 A.M. under
Swamiji for many years. In Brahmnagar also, he daily practised yoga, sitting at
the feet of Swamiji, for quite a long period. Shrimati Prem Wati had the good
fortune of coming in contact with divinely endowed persons from her childhood.
As a result of Swamiji's benevolence and her own efforts and perseverance she
attained the stage of remaining in Samadhi (Meditation) continuously for 5
hours. She also attained the higher stage of being able to arouse her "Kundalini"
and Anahad Chakra. Tliat is why she never wavered in her faith in Swamiji.
Shri Naresh Chand Ji was a student of Govt. College, Lahore. He did his M.A. in
Economics from that college. He had an aptitude for games also and was the
captain of his school hockey team and played tennis in college after also for so
many years. He was also fond of classical music and Urdu poetry was his special
interest.
Shri Naresh Chand worked as Regional Representative for 33 years in McGraw
Hill Publishing Company, New Jersey (USA). Because of his hard work and
dedication to duty, he was highly regarded and commended by his superiors. The
nature of his work was such that there could be no question of making money by
underhand means. This couple was steeped in spiritualism and was ever in quest
of higher knowledge. They kept company of sages and saints. They visited as
pilgrims to holy places of India like Rishikesh, Hardwar and Garh Mukteshwar
and on so many occasions.
Shri Naresh Chand Ji led a very simple, straight forward and open life. Both of
them were of charitable disposition and were always keen to be of help to others.
They nursed good deeds and virtues and being fond of Tiratha, covered and
visited five Dhams and sixteen Joytirlingas of India. In yatra of five Dhams
Badrinarayan, Kedarnath, Jagannath, Rameshwaram, Pashupati Nath, he came in
contact of with many realised souls and got their blessings too.
Shri Naresh Chand died after a prolonged illness of 2 years, his end came
suddenly on 17th Novernber, 1984.
In the sacred memory of Shri Naresh Chandji, Shrimati Prem Lata is financing
the publication of this book. I consider it to convey the blessings and good
wishes to Dawar's family on behalf of Gurudeva Paramhans Shri
Yogeshwaranand Ji Maharaj. I also express the deep gratitude of the trust to
Sushree Prem Lata Dawar (wife).

0. P. Raheja Yoga Niketan Trust, New Delhi

Preface
India has led the world in spiritual thought from times immemorial and the
science of Yoga has been developed by her seers and bestowed upon the rest of
the world. The sacred Vedas have also mentioned this science at several places,
such as

"Practice of Yoga is the only royal road which enables man

to attain the goal of his life - liberation and God realization".

Of all the seers India has produced in this field, Maharshi Patanjali is at the top
and his book Yoga Shastra holds the unique position among the books available
on the subject; the aim of the science has been aptly described by him in the two
key sutras:

"Yoga is restraining the mind-stuff from taking various forms"

"At that time the seer rests in his own (unmodified) state".

Still these are mere hints on the subject. The method of establishment in one's
essential self is not found in detail in the book and a Sadhaka devoted to Yoga is
in a fix and is left in the dark for lack of details. The Almighty God with His
Grace sends on the earth from time to time great souls to guide mankind and to
brighten up the labyrinths of the path. Among such souls we have amidst us, to
our good luck, Rajayogacharya Bal-Brahmachari Shri Swami VYAS DEV JI
Maharaj of Gangotri, who has, attained realisation of God and on our persuasion
has agreed to guide and educate the people, groping in the dark, with practical
knowledge acquired by his own long and consistent experience in Samadhis.
Just as the Lord Himself, on account of His wish for the welfare of mankind, has
His presence everywhere like the waves of an ocean, in a like manner, after
attaining complete control over senses and their objects and remaining perfectly
celibate all his life, His Holiness travelled from Gangotri to Manasarovar and
Kailash in the North and Rameshwaram in the extreme South -to acquire all the
secrets of Yoga. After having practised Yoga for full four decades, His Holiness
began to bestow the fruits of his life-long labour upon the Sadhakas for their
benefit.
Now at our earnest request the great Saint has written this book "Atma-Vijnana"
(Science of Soul) to serve as a permanent guide for generations to come.
The publishers have great pleasure in presenting an English rendering of the
book to the public and have no words to thank His Holiness for the sacrifice of
his valuable time from the bLISS of Samadhis. We sanguinely hope that the
book will enlighten not only the earnest seekers of truth in India but also those
who are eager to acquire such knowledge in other countries as well.

Yoga Niketan Trust

'Atma-Vijnana' (Science of Soul) was first published in Hindi in 1959. Since

then, there had been a growing demand for an English edition from a large
number of people not only in India but also in other countries, who either do not
know Hindi at all or are unable to follow the text in its true perspective.
"Science of Soul" was, therefore, first published in English in 1964 and now its
Fourth edition is in your hands. The main credit in bringing out English edition
goes to Shree Swami Jyotirmayananda Saraswati who took all the pains in
rendering the English translation of my book 'Atma-Vijnana'. The task was no
doubt arduous. He voluntarily and generously agreed to accomplish it while
other highly educated persons known to me were hesitant primarily due to the
technicality of the subject -matter.
Shree Swami Jyotirmayananda was born in the gentle simplicity of a village in
Bihar State, India, and was educated in the Science College, Patna. At the age of
23, he developed dispassion from woridly life and was initiated into Sanyas by
Shree Swami Shivanand Saraswati ji Maharaj of Rishikesh. For some years he
studied the Upanishads and other scriptures in the ashram. For a considerable
period he was associated with the Yoga-Vedanta University, Shivanand Nagar,
Rishikesh, as a professor. He has translated several works of Swami Shivanand
Ji and has travelled throughout India to spread the message of Vedanta.
Swami Jyotirmayananda is at present in U.S.A. He is the Founder and Director
of Shree Sanatana Dharma Mandir in Miami, Florida. He is propagating the
spiritual message of India. While translating 'Atma-Vijnana' he has consulted
many of his Western friends and amongst them Shree Leslie Shepard deserves
mention. I gratefully acknowledge his generosity and devotion in carrying the
spiritual torch.

Swami Yogeshwaranand Saraswati

Contents
INTRODUCTION

0.1 Realisation in 3 years

0.1.1 First Year- Practice of withdrawal of senses,
Concentration, Practice of meditation, Awakening of
Kundalini, Knowledge of Vital Air Sheath.
0.1.2 Second Year- Entry into Brahmarandhra, Mind Sheath,
Intellect Sheath, Knowledge of astral body, Gross worlds.
0.1.3 Third Year- Knowledge of BLISS Sheath, Causal body and Atman
0.2 How did I acquire this Science of Soul
0.2.1 Renouncing home
0.2.2 Gurudeva is found
0.2.3 I meet Satguru
0.3 Prolegomena
0.3.1 Trinity of body and five sheaths
0.3.2 The first four limbs of Yoga and their functions
0.3.3 The last four limbs of Yoga and their functions
0.3.4 Samadhi

CHAPTER I, FOOD SHEATH (ANNAMAYA KOSHA)

1.1 The basic question of life

1.2 Enjoyment and release for the individual soul
1.3 Essentiality of the body for the liberation of the soul
1.4 Ignorance about Atmapuri (The abode of Atman) and the necessity of
the knowledge of it - Ten centres, the Food Sheath
1.5 Atmapuri - the abode of soul
1.6 The main parts of the physical body
1.7 Head, neck, chest
1.8 Abdomen
1.9 Pelvis and legs, bones, skull
1.9.1. Bones Skull Spinal column
1.9.2. Muscles
1.9.3. Digestion and assimilation
 1.9.4. Circulation (blood and lymph)
1.9.5. Respiration (Breathing)
1.9.6. Excretion
1.9.7. Nervous system
1.9.8. Glands
1.9.9. Reproduction (sex activity)
1.10 Entry into Annamaya Kosha Food Sheath
1.11 The developing of Food Sheath
1.12 Other systems
1.13 Stability of Food Sheath
1.14 Functions of Food Sheath
1.15 In the state of sleep
1.16 Method of Sadhana (spiritual practice)
1.17 The Chakras
1.18 The root of the Chakras
1.19 Kundalini, the coiled mystic force
1.20 Kundalini according to Raja Yoga and my own experience
1.21 Kundalini and its awakening
1.22 Other views regarding Kundalini
1.23 The cause of not seeing light in the Chakras
1.24 Invisibility of subtle objects in a gross form
1.25 Logic about Kundalini and Chakras
1.26 The awakening of Kundalini
1.27 Forms of awakening
1.28 The ascent of Pranas (Pranotthana)
1.29 The luminous awakening of Kundalini
1.30 The vision of Chakras
1.30.1. Muladhara Chakra
1.30.2. Swadhishathana Chakra
1.30.3. Manipura Chakra
1.30.4. Surya Chakra
1.30.5. Chandra Chakra
1.30.6. Anahata Chakra
1.30.7. Vishuddha Chakra
1.30.8. Ajna Chakra
1.31 The Others' views
1.32 Manas Chakra
 1.33 Soma, Lalana, Kala Chakras and Sahasrara
1.34 The Power attained by the visualisation of Chakras
1.35 Special Prana Sadhana
1.36 Meditation of Prana in the Chakras

CHAPTER II, VITAL AIR SHEATH (PRANAMAYA KOSHA)

2.1 Discrimination from the Science of Food Sheath

2.2 The fruit of discrimination
2.3 The General description of Prana (vital air)
2.4 The characteristics of Prana
2.5 Origin of Prana
2.6 The nature, abode and relation of Prana
2.7 The function of Pranamaya Kosha according to its parts
2.8 The description of the sub-Pranas: Devadatta, Krikal, Kurma,
Naga, Dhananjaya
2.9 The functions of Pranamaya Kosha (Vital Air Sheath)
2.10 The size of Pranamaya Kosha
2.11 The visualisation of the functions of Prana
2.12 Mutual relation between mind and gross and subtle Pranas

CHAPTER III, MIND SHEATH (MANOMAYA KOSHA)

3.1 Antahkarana Chatustaya (fourfold internal organ)

3.2 Meaning of Antakarana
3.3 Antahkarana is the seat of all experiences and realisations
3.4 Views of scriptures
3.5 Ascertaining of the functions of fourfold Instrument
3.6 Relationship of four Angas with sheaths
3.7 First constituent of Antahkarana-The Manas Tattwa
3.8 Second constituent of Antabkarana - Buddhi Tattwa
3.9 Third constituent of Antahkarana - the Ahamkara
3.10 Fourth constituent of Antahkarania, Chitta
3.11 Corporeal Antahkarana
3.12 The Centre of energy
3.13 Process of pervasions of Jnana and Kriya, (knowledge and action)
3.14 Mover of the body-machine
 3.15 Veils of Purusa and salvation therefrom
3.16 Cessation of the Antahkarana
3.17 Limbs of Antahkarana and their analysis
3.18 Antahkarana Chatustaya
3.19 Vision of contact of conscious Atman with the Chitta
3.20 Kriya
3.21 Jnana (knowledge)
3.22 Flow of this Chitta is of two types
3.23 Inward flow (Antarmukhi Vritti)
3.24 Outward flow (Bahirmukhi Vritti)
3.25 Other Vrittis of the Chitta
3.26 Samskaras
3.27 Functions of Chitta
3.28 Distinction between Chitta and Purusa
3.29 Utility of Chitta
3.30 Chitta-Vashittwa (control of Chitta)
3.31 How Chitta is mistaken for the self
3.32 Can all these impressions enter into this small Chitta ?
3.33 Relation of Vrittis
3.34 Characteristics of Nidra (sleep)
3.35 Nature of sleep
3.36 Varieties of sleep
3.37 Method of realising sleep
3.38 Nature of sleep
3.39 Control of sleep
3.40 Main virtue of sleep
3.41 Last vritti of Chitta-Smriti (memory)
3.42 Nature of Smriti
3.43 Bhavita Smartavya Smriti
3.44 Abhavita Smartavya Smriti
3.45 Fruits of memory
3.46 Smriti Matra Phala and Vipaka
3.47 Absence of Smriti or memory
3.48 Explanation of Buddhi Vritti
3.49 Pramanas
3.50 Anumana (inference)
3.51 Agama (testimony or scriptures)
 3.52 Viparyaya misconception)
3.53 Vikalpa (imagination)
3.54 Vrittis of Ahamkara and Manas
3.55 Manomaya Kosha (Mind Sheath)
3.56 Introductory
3.57 Importance of both sheaths belonging to astral body
3.58 Fetters of objects
3.59 Formation of Manomaya Kosha (Mind Sheath)
3.60 Means of Moksha
3.61 Abode of astral body
3.62 First vision Brahmarandhra
3.63 Description of illustration of Brahmarandhra
3.64 Relationship of Brahmarandhra with the physical body
3.65 Forms of these under the influence of the three Gunas
3.66 Activity of Manas Tattwa
3.67 Vision of Brahmarandhra through introspection
3.68 Relationship of subject and instrument
3.69 Support of orbs
3.70 Visualization of the functions of Brahmarandhra
3.71 Some points of remember
3.72 Secret of acquiring knowledge
3.73 Ascertainment of positions of Brahmarandhra and soul
3.74 Introduction to Manas-Tattwas or mind
3.75 Definite view about Manas-Tattwa
3.76 Control of mind
3.77 What is Pratydhara ?
3.78 Concentration of mind
3.79 Dhyana (Meditation)
3.80 Realisation of the functions of mind
3.81 Predominance of Tattwas in the organs of action (Karmendriyas)
3.82 Predominance of Tattwas in the senses of perception (Jnanendriyas)
3.83 Sequence of inner vision of functions of every Karmendriya
3.84 Organ of excretion
3.85 Organ of generation
3.86 Organ of locomotion
3.87 Hands
3.88 Organ of speech
 3.89 Function of speech
3.90 Jnanendriyas (organs of perception)
3.91 Organ of smell
3.92 Visualizing the function of the organ of smell
3.93 Organ of taste
3.94 Organ of sight
3.95 Reflection
3.96 Organ of touch
3.97 Organ of hearing
3.98 Necessity of mystic vision

CHAPTER IV INTELLECT SHEATH (VIJNANAMAYA KOSHA)

4.1 Ritambhara Prajna (truth-bearing intellect)

4.2 Power of Samyama
4.3 Is such overcoming of obstaclos right and rational?
4.4 Realisation is possible through divine eye
4.5 Essential nature of five gross elements and the way to realise them
4.6 Great element of earth
4.7 Building of body
4.8 Great element of water
4.9 Great elements of fire
4.10 Great element of air
4.11 Great element of ether
4.12 The process of realising the Pancha Tanmatras or Sukshma
Mahabhutas (five subtle elements)
4.13 Gandha-Tanmatra, subtle elements of smelt
4.14 Method of realisation of smell-Tanmatra
4.15 Rasa-Tanmatra subtle element of taste
4.16 Rupa-Tanmatra, subtle element of form
4.17 Sparsha-Tanmatra, subtle element of touch
4.18 Shabda-Tanmatra, subtle element of sound
4.19 Knowledge of the universe
4.20 Some realisations pertaining to Vijnanamaya Kosha (Intellect Sheath)
4.21 Harmony and disharmony in Brahmarandhra and Anandamaya Kosha
(BLISS Sheath)
4.22 Realisation of the condition of Pratyahara (withdrawal of senses)
 4.23 The visualisation of astral and causal bodies
4.24 Special points

CHAPTER V BLISS SHEATH (ANANDAMAYA KOSHA)

5.1 Nature of BLISS Sheath

5.2 Position of BLISS Sheath
5.3 Constituents of BLISS Sheath
5.4 Brahmarandhra and heart
5.5 Origin of human life
5.6 Duty of man
5.7 Description of atman (supreme self) abiding in the City of Brahman
5.8 Means of enjoyment and release
5.9 Residence of the individual soul in the internal organ
5.10 Release from bondage
5.11 Realisation of the colours and forms of Chitta
5.12 The realisation of the twofold modifications Chitta
5.13 Some visions of BLISS Sheath
5.14 Realisation of conscious of knowledge and action
5.15 Realisation of various facts which perform various functions due to
mutual reciprocation
5.16 Several other forms of Chitta
5.17 Realisation of impressions or Samskaras
5.18 Cosmic mind-stuff is the repository of all Samskaras
5.19 Burnt-up state of Samskaras
5.20 Inquiry of BLISS
5.21 Difference between Jnana and Ananda
5.22 What is the nature of Ananda (BLISS) ?
5.23 Shanti(peace)
5.24 Varieties of BLISS
5.25 Realisation of subtle and causal bodies apart from physical body
5.26 Another way to visualise the astral body
5.27 Individual bondage
5.28 Finding passage in sheaths and bodies -
first, second, third, fourth paths
5.29 Vyutthan-the process to come out
5.30 Realisation of Viveka Khyati or discriminative understanding
 5.31 Viparyaya (wrong knowledge) and Vikalpa (imagination)
5.32 Vision of self or vision of illusion
5.33 Method of removing the illusions
5.34 Illusionless state
5.35 The sequence of Swarup Sthiti (essential nature)
5.36 Bhoga or enjoyment
5.37 Apavarga or release
5.38 Vision of Hiranyamaya Kosha (Golden Sheath)
5.39 Experience of 'I am' - ness
5.40 Vigorous search of the spiritual world
5.41 Abhaya Dhama or fearless abode
5.42 Formless vision
5.43 Realisations pertaining to death

INTRODUCTION

In ancient times householders, who had completed their fathily responsibilities

and were growing old, retired from worldly activities to meditate in the forest.
Great Brahmacharins, religious celibates, inspired by the desire to help the world
and attain spiritual realisation, also used to dwell in the forest retreats. Side by
side with spiritual progress, they sustained the highest cultural heritage of the
race by imparting general education to boys, with an attitude of spirituality. Not
only ordinary peoply but also kings and emperors had absolute confidence that
the teachers to whom their boys were sent for education were the best, of men in
the society. These forest-dwelling teachers were well-versed in secular as well as
spiritual sciences. They were supremely dispassionate, self-controlled, masters
of the senses, the very embodiment of ethical life, self-realised, compassionate
towards all beings, endowed with intuition and subtle vision, well-versed in the
science of Pancha-Kosha-s (the five sheaths) of the individual and the
knowledge of the universal Yoga established in Brahman (the Absolute), and
devoted to the vow of Brahma-charya (complete celibacy). They were fully
competent to impart the secrets of Dahar Vidya, the science of soul, to humble
and qualified aspirants. According to the saying 'Vidya dadati Vinayam'
(Knowledge endows one with humility), those great souls, having attained a
superhuman state of consciousness, were free from pride, devoid of self-praise,
humble aid simple. Having approached such Mahatmas and having become their
students, not only the boys of the Aryan race but also all others, young and old,
poor or wealthy persons of both sexes, kings and emperors, all approached them
as aspirants, and having quenched the thirst of spiritual aspiration used to attain
supreme satisfaction.
The national ideals of those times were of a very high standard. That is why the
boys of householders endowed with good Samskara-s (impressions) were the
embodiment of truth-boys like Satyakama and Nachiketa. They did not desire
anything except the science of Brahman (the Absolute), even learned scholars
craved to attain the sublimity of their lives. Today, aspirants should emulate their
glorious example and develop humility, devotion to Guru (preceptor),
truthfulness, virtue, selfeffort, right conduct, self-control, endurance and
contentment. Because lone who is full of vices, who is addicted to evil habits
and harsh words, cannot be qualified for such sublime science as this Atma
Vijnana (the Science of Soul).
Those ancient Acharjas or teachers received students who were humble, pure,
sweet-tongued and gentle. They used to initiate them
with the commencement of study of the Veda-s they imparted to them
knowledge of secular as well as spiritual sciences. Along with their general
studies, students had to perform Anushsthana - a religious discipline of repetition
of sacred syllables like 'Om' or the Gayatri Mantra. Observance of the vow of
Brahmacharya was compulsory for all. Even very old people used to come for
spiritual instruction, and they too had to observe Brahmacharya and live as an
inmate of the hut with the Guru under his guidance. The teacher used to instruct
them in the practice of the eight limbs of Yoga - Yama, Nijama, asana,
Pranayama, Pratyahara, Dharana, Dhyana and Samadhi (moral restraints and
observances, physical postures, breath-control, abstraction, concentration,
meditation and illumination). Day by day, training developed in an atmosphere
of Japa (repetition of sacred names or hymns), austerity and study of scriptures.
The practice of Asanas (physical postures) and Pranayama (breath-control)
developed Sharira Shuddhi or purification of the body, while practice of
concentration and meditation developed Antahkarana Shuddhi or purity of heart.
In the Upanishas this tradition of receiving Brahma Vidya by approaching a
Guru is clearly described. The student has to live with Guru performing Tapas
(austerities and penance) in the form of service of the Guru, thereby purifying
his heart, and has to learn from him. Disciples derived immense pleasure from
serving the Guru with body, mind and wealth, by bringing alms, fuel for the fire,
and by tending the cows. Thus the heart of the aspirant rendered pure and soft
and having pleased his teacher through service, he was eventually qualified to
receive the subtle knowledge of Brahman. Just as a cow provides milk for her
calf, Guru showers the knowledge of Brahman, science of Self-realisation,
which is attainable by Samadhi, on the hearts of these humble students.
O Lord, will those golden days come back to India even now ? Yes, those days
will come again when the good karma-s (actions) of men bear fruit and Thy
Grace is showered with motherly compassion. Modern India shall again rise in
the firmament of the world as a radiant sun illuminating it with the light of
wisdom. We should have faith in this.
Even now there are aspirants who are qualified to receive divine grace - those
who have practised Yama and Niyama (the moral restraints and observances),
who have attained dispassion towards the sense-pleasures of the householder's
life through study of scriptures and holy association, in whom the fire of spirtual
enquiry has been kindled so that they transcend the duties of the world, who are
practising wholetime Sadhana (spiritual discipline) of Asana, Pranayama,
Pratyahara, and are developing serenity, self-control, endurance, renunciation of
desires, faith and other divine qualities, who are desirous of dedicating the
remaining period of their lives in devotion to the spiritual path - such men and
women, having lived under the guidance of Guru and having received Guru's
grace and divine compassion shall attain the light of the knowledge of atman
(Soul) and enjoy the supreme bLISS of the Lord.
Those aspirants who have knowledge of philosophical truths, and at the same
time have raised the level of their lives by the practice of Yama, Niyama, Asana
and Pranayama, will derive much benefit by following the Sadhana described in
this book. These practices are possible in the household life also. Difficulty
arises in the practice of Pratyahara or withdrawal of senses, Dharana or
concentration, Dhyana or meditation, Samadhi or superconsciousness, and in the
realisation of supersensuous internal and mysterious truths by the practice of
Samyama (concentration that combines Dharana, Dhyana and Samadhi). Here
aspirants sometimes become confused and remain entangled for years without
developing further. Whatever little is obtained after much difficulty does not
satisfy the heart of the aspirant when then attainment is imperfect. The path of
self-realisation is not so simple as the General path of devotion, the Bhakti
Marga. However, aspirants endowed with dispassion, with exzellent virtues, who
have studied well and who have burning aspiration, will attain self-realisation
through the following method within three years.

First Year

First of all, Asana or physical posture must become steady for atleast two hours,
and Pranayama or breath-control must be perfected. A Sadhaka should then
follow the following course:

1. Pratyahara Sadhana (Practice of withdrawal of senses). In this Sadhana the

senses are withdrawn from the sense-objects of the outside world and the
Sankalpa-s and Vikalpa-s (thoughts and imagination of the mind) are
checked. One learns by constant endeavour to keep the mind free from all
thoughts of objects and to maintain the one-pointedness of mind.
2. Dharana Sadhana. Dharana or concentration is perfected by centring the
mind either on one of the internal centres of the body or on an external
object. This is a preliminary step as a help towards the practice of
meditation.
3. Dhyana Sadhana. By the practice of meditation the aspirant enters into the
gross part of the body (Annamaya Kosha or Food Sheath). Meditation on
the gross form of an object constitutes one degree of identification
Savitarka Samadhi (Superconsciousness on the reasoning plan.
4. Awakening of Kundalini, the latent divine force in the body, and the
piercing of the six chakra-s (plexus centres) of the Sushumna (subtle
channel of the spinal cord). By the practice of Savitarka Samadhi one
refines internal realisation.
5. Pranamaya Kosha Vijnana (Knowledge of the Vital Air Sheath). By the
practice of Savitarka Samadhi the aspirant distinguishes between the two
sheaths - Annamaja (Food Sheath) and Pranamaya (Vital Air Sheath). He
has to realise directly all the knowledge pertaining to the Prana-s or vital
airs.

Second year

1. Brahmarandhra Pravesh (entry into the Great Hole in the crown of the
head). In Samprajnata Samadhi (Samadhi with consciousness), by the effort
of meditation, the Yogi enters into Brahmarandhra and realises Manomaya
Kosha (Mind Sheath), Vijnanamaya Kosha (Intellect Sheath) and their
 mutual relationship. Then the next stage of Brahmarandhra Pravesh
follows.
2. In the Manomaya Kosha or Mind Sheath. By Samprajnata Samadhi the
Yogi has to realise mind, the functions of the senses and the organs of
action and the functions of mind (its action of give and take) conjoined with
the senses.
3. In the Vijnanamaya Kosha or Intellect Sheath. By the practice of Savichara
Samadhi one has to realise the functional relationship of mind and Buddhi
(Intellect). This includes the realisation of gross elements and subtle
elements (Tanmatra-s).
4. Attainment of the knowledge of the Sukshma Sharira (Astral Body). The
astral body is composed of mind sheath, intellect heath,and the spheres of
five Tanmatra-s or subtle elements, and which resides in the Brahmarandhra
or the great hole in the crown of the head. An aspirant learns to realise the
knowledge of the astral body and its functions, how it can be controlled,
and the attainments the student can gain through this body.
5. Direct realisation of the gross worlds and the higher worlds, how this
science is attained, how one visualises the higher worlds through the astral
body.

Third year

In this year one attains the knowledge of causal body and the Anandamaya
Kosha (BLISS Sheath), which includes the knowledge of atman (Soul) and the
abode of Atmain. The realisation implies also the realisation of Brahman (the
Absolute). The method is as under:

1. Entry into the heart. Through Savichara and Nirvichara Samadhi one attains
realisation of the causal body, Anandamaya Kosha (BLISS Sheath in the
heart) together with its six constituent elements : subtle Prana, Ego, Chitta,
Jiva (individual soul), Prakriti (matter), Brahman (the Absolute).
2. The knowledge of the mutual relationship of the six factors of the causal
sheath. Individual soul and Brahman are realised through the causal body,
therefore they are considered as factors of the causal body. But they are not
related to the causal body in the same way as the limbs to the physical body.
While the other four are related as the limbs to the body, the relationship of
 the causal body and Jiva and Brahman is like that of a container and the
contained (Adhara-Adheya Sambandha).
3. By the practice of Asamprajnata Samadhi (illumination without individual
consciousness) the Samskara-s (mind impressions) are dissolved or made
inactive.
4. Attainment of Para-Vairagya or supreme dispassion, that is, detachment
from the three Guna-s (qualities of matter) - Sattwa, Rajas and Tamas
(purity, passion and inertia). Until all these three and transcended the Soul
is bound to worldly experiences.
5. Establishment in the Swarupa or essential nature, by attainment of Brahma-
Sthiti (firm repose in Brahma).

The above course is for the best type of aspirants. A medium class aspirant
attains the knowledge of one sheath in one year, thus in five years he completes
the course. For other aspirants no period is fixed.
Instructions in the practical attaiment of these are given at my Ashrama-s:

YOGA NIKETAN

1. Muni -ki - Reti(Rishikesh)

2. Uttarkashi.
3. Gangotri.
4. Pahalgam.

HOW DID I AQUIRE THIS SCIENCE OF SOUL ?

To explain this I must describe three major events of my life which should infuse
courage and instil faith in every believer in God. These are significant episodes
rather than connected autobiography; therefore I shall describe them in brief.
Renouncing Home. For the study of scriptures and attainment of spiritual
realisation it is absolutely essential to become Brahmachari (celibate), but both
these are difficult to accomplish in mundane life. Desire for the spiritual life was
intensified by Satsang (holy company) of the adorable Gurudeva Shri Swami
Ramanandaji Giri. I first had the privilege of his holy presence about fiftysix
years ago. At that time I was fourteen or fifteen years old and was studying Urdu
and English. This saint used to stay in an orchard on the outskirts of our city, and
I used to sit in his company. I am every now much obliged to this Mahatma. But
my respected father was opposed to my desire for study of scriptures and
Godrealisation. One day, in order to avoid much struggle and for the fulfilment
of my aim, I took a blanket and a few rupees and left the house at midnight. This
took place in the year 1903, in the month of April (Samvat 1960, the month of
Vaishakha according to vikram Era). I went on foot by a path through a forest
towards Hardwar. There I spent many months with another Brahmachari of my
own age, living upon mere bael fruit in the forests beyond Sapta Sarovar and in
the Kajali-Ban forest. Though while studying in Mohan Ashram, I spent several
years in search of yogis, yet I did not find a yogi of my choice. Then, in despair,
we both went to Delhi and settled down to study Sanskrit for several years. After
that, with the intense desire to study "Ashtadhyayi" and "Mahabhashya", which
are more advanced than 'Siddhanta Kaumudi', we went to Rawalpindi and from
there started for kashmir on foot. Having travelled a distance of two hundred
miles through the snowy mountains in the winter month of Magha (February),
we eventually reached Srinagar in Kashmir.
Gurudeva is found. It was during the last week of Vaishakha (April), when we
were both studying our books seated in "Hajuri-Bag" at about 9 o'clock in the
morning, that we heard a voice call : "O Brahmacharin-s, what are you reading?"
We got up and saw that a resplendent saint of the age of 40-45, with matted
locks, wearing nothing but a Kaupina (a small loincloth) on his body was
standing before us. He had with him for a seat half of a Kambal (woollen rug)
which was rolled up in another Kaupina; there was nothing else with him. We
prostrated at his feet, and I replied :
"We are studying grammar."
"What will you do by studying grammar ?"
"We shall study the Veda-s, so that we may attain the knowledge of atman (atma-
Jnana)."
"There is also a short cut for attainment of Atma Jnana, it was
this short path that Dhruva, Prahlada, Nachiketa and others attained
atma-Jnana."
"O Maharaj, if we also get such Yogi-Mahatma-s, we too shall give up our
studies and tread the same path."
This short conversation made a deep impression on us. Then he said in a very
affectionate tone : "Well, come with me. I shall teach you the means of attaining
the knowledge of Atman."
We followed him as if we were charmed by some Mantra or sacred hymn. He
took us to a beautiful place on the banks of the Sindhu river, beyond Gandharbal
in a direction of Sunmarga. He entered a cave, cleaned it, and we lived there, he
himself fixed his seat on the bank of the Sindhu river. He explained to us that
during the days of Sadhana we would eat, once a day, only rice, butter and salt.
This Mahatma used to get for us ten chataks of rice, two chataks butter, and salt,
daily from the shop of a Kashmiri Pandit six miles away. We used to cook in an
earthen pot, and having first served Maharaj, our teacher, we then took our own
food. We used to eat on the stones. He ate only half the quantity of food that
each of us took. In this way, I and the other Brahmachari continued our Yoga-
Sadhana for a month, keeping the cave warm by burning wood. Our daily
Programme used to change after every seven days as described below.
First Week. Six hours for sleeping; 6 hours for continuous Japa of Gayatri
Mantra in one sitting posture (we were allowed to change our leg Position twice)
; 2 hours for study of Yoga-Darshan (by Patanjali); 2 hours for committing the
lessons to memory ; 2 hours for Asana-s, Pranayama and other Hatha Yogic
Krija-s (performances) ; 2 hours for taking bath and answering calls of nature ; 2
hours for evening walk and 2 hours for food and rest.
Second Week. In this week we had to do Japa of the three Mahavyahriti-s alone
("Om Bhuh, Bhuva, Swah") continuously for eight hours in one sitting posture,
changing leg Position once only. The evening walk was dispensed with but the
rest of the Programme continued as in the first week.
Third Week. Ten hours Japa of Omkar (Pranava) continuously without changing
leg position. During this period the Japa stopped several times and I experienced
an indescribable stillness. For several hours I was lost in a trance, unaware of
anything.
Fourth Week. Now we were trained to sit for twelve hours continuously,
engaging ourselves in reducing the Samkalpa-s and Vikalpa-s (thoughts and
imagination of the mind) and being in a state of cessation of thoughts. We used
to sit from mid night to mid day, and sleep for four hours only. The remaining
time was spent in the rest of our programme. During this period I experienced
such a Samadhi that there was no awareness of myself or of the world.
Thus, in this one month I learnt 40 types of Pranayamas, 184 Asana-s, Neti,
Dhauti and other Shat Karma-s, and committed to memory the Yoga Sutra-s of
Patanjal together with their commentaries. With the practice of sitting in one
asana for twelve hours continuously I used to get Shunya-Samadhi (void-
experience) for ten to twelve hours. This was due to the grace of our revered
Mahatma.
Out of many miracles and glories I want to mention three wonderful episodes of
that Mahatma, who was a celibate from his childhood, effulgent with knowledge,
perfectly dispassionate, well-versed in Upanishaidic wisdom and firmly
established in Brahman.
Once we requested him for a walk in the forest. He went with us and we walked
on a neighbouring hill. We had to run in order to keep pace with him while he
was just walking in an easy manner. When we had gone a little way he laughed
at the sticks in our hands. "Why have you brought these sticks ?" he asked. We
said, "To protect ourselves from violent wild animals." Presently a bear emerged
from a bush and pounced upon us. But our Mahatma made us throw down our
sticks; then making a gesture with his hand he said to the bear "Go, my son."
The bear left us and went away jumping and dancing. Thus we saw the
perfection of the practice of non-violence (Ahimsa).
Once we expressed a desire to eat some sweetmeats. He said in an affectionate
tone : "Very well, I will arrange for sweet by the evening." When we were sitting
by the fire in the evening he came to us and said "What sweetmeats would you
like to eat?" I said at once: "Sweetmeats of the Ghantewala shop in the Chandni
Chowk of Delhi are very nice." (While studying Sanskrit and living in Delhi I
had eaten sweetmeats from this shop several times.) He smiled and sat down. He
then asked us to wash our faces in the river and come to him. When we came out
of the cave we saw a bear roaming away, so we came back in haste. We then saw
the Maharaj had in his hand a plate of fresh sweets. He asked us to eat to our
satisfaction. Seeing us bewildered and rubbing our eyes, he said.- "Are you
awake? Eat these sweets." We ate the sweets to our heart's content. They were
just like those from the shop I had mentioned. The plate was in his hands while
we were eating. When we had finished he asked us to wash out mouths in the
river. We hung back a little through fear of the bear. He asked "Why are you
afraid ? There is no cause of fear. So we went to the river. We did not see the
bear there, but when we came back to the cave the plate too had disappeared ;
only Maharaj was seated there. This was due to his conquering the gross
elements.
Those were blessed days. The joy of his company is indescribable. Though he
did not tell us, we inferred from his talks that he was a Punjabi saint by the name
of Parmananda Avadhoota. We saw another miracle of his Samadhi (trance) in
water. This took place on the twenty-fifth day. A forest officer came to stay in
the village of the shopkeeper who supplied our food. Hearing the praise of our
Maharaj by the shopkeeper, the officer wished us to dine with him. Next day he
came with other people at 11 a.m. to fetch us. It was just an hour before our meal
time. We went to take our bath with Mahdraj, who entered into deep water
nearby. When he did not come out for nearly an hour we all became anxious,
fearing that he was drowned. At last, some people dived in and brought him out
of the water, still seated in Baddha-Padmasana posture. After some time he
heaved a long sigh and opened his eyes which appeared as if fire was coming out
of them. Everyone was frightened to see this, and all were silent. He said : "Why
did you bring me out when you knew that I would come myself ? Today you will
not get any food. " Those Pandits begged and pleaded with Maharaj but he
turned a deaf ear to all and they had to go away. Maharaj kept us without food
for four days and we engaged ourselves in meditation during that time. Then, on
the thirty-first day he made us sit before him at night while he showered
instructions on us from 11 p.m. to 2 a.m. Then we were directed to rest. We
retired, but could not sleep. After one hour or two thinking that this was time to
do Bhajan (worship by hymns), we got up and went to wash in the river. We
could not find Maharaj at his place. We went back to the cave but could not
concentrate on Bhajan. When we did not see Maharaj even in the morning we
became worried. We went on searching for him for three months, then being still
unable to find him we came down from the cave. Several years later I saw him
again at Rishikesh at Basudhara for a few minutes, but after that he was never
seen again.
I meet Satguru. Finding that Shunya Samadhi (void experience) alone does not
give internal illumination, I went in search of another Yogi in the ardha Kumbhi
of Hardwar. In this search a saint called out to me on the way to Bhimgoda. His
clothes and appearance were not good. He asked for some money which I gave. I
sat near him. He then commanded me, as it were : "Go direct to Gangottari ; you
will be blessed." Having thanked him, I went on towards Uttarkashi. Here, while
proceeding up the mountains a Vairagi Yogi told me that a great Yogi had
recently come from Tirtha Puri. This Yogi usually lived in Tibet. The saint told
me: "From Harsil ascend by the side of the river Shyamganga. The path is
difficult. If you meet him and if he bestows his grace, you will be blessed
indeed."
I had previous experience of travelling in those places. I took with me food for
four or five days and started out. Having reached Harsil, I ascended by the side
of the river, a place I had not seen before. After two days I left the river bank,
ascended the mountain and found a level field with a stream of water. I saw
some smoke rising from a nearby cave, went towards it, and saw a small opening
where a fire was burning slowly. A radiant Mahatma with a broad forehead and
thin body was sitting on a seat made of Bhojapatra and wood. Close at hand on
the ground lay a water vessel, a pair of tongs, and an axe. I stood for a long time
with hopeful expectation, but the Mahatma did not open his eyes. Then I
returned to the stream of water and after taking my bath returned to the cave and
sat at the opening. The Mahatma awoke from Samadhi at about noon. Seeing me
in front of him he asked me in Sanskrit my reason for coming. I told him of my
search for a Guru who could lead me to illumination, and he allowed me to stay
with him. I offered Laddu-s (sweetmeats) that I had brought with me but he did
not accept them. He gave me, on the other hand, some Kanda (tuber root),
roasted in fire, to eat, and asked me to rest in the cave and meet him again the
following afternoon. Next day I did not feel hungry but drank water whenever I
felt thirsty. I went to him at the appointed time in the afternoon and sat in front
of him in the usual asana (posture) as directed by him. I gazed at him peacefully
for a while, then he placed his gracious hand on the crown of my head, over the
Brahmarandhra. My eyes closed and I attained some unknown state. My body
was illuminated as if by an electric light. This light filled the entire body and
revealed all its inner state and subtle processes. I went on seeing the very same
things that you may all read in this book and visualize by Yoga - concentration -
within your own self.
It is twenty-eight years since that time. My enquiries ceased and there was no
longer any necessity to go to a greater saint. The cause of this satiety in
knowledge is the blessing of that Mahatma and the vision that he showed to me
for fifteen hours. From 7 p.m. that evening to 10 a.m. the next day he made me
sit continuously in samadhi (trance). Next day, when I awoke from samadhi, I
fell at his feet, with eyes full of tears. Then he said : "Well, now you may go; this
much was the science. I have shown you all. Go on perfecting this by continuous
practice."
In obedience to his command I have made this science flower and give forth fruit
by living in seclusion and observing the vow of silence (Mouna) for many years.
During this period I also guided other aspirants, helping them to practise
meditation. Now, by the Blessings of the Lord, with the object of preserving the
traditional science of self-realisation, I have described this science in this book
and I offer it at the feet of the Lord for the benefit of humanity. I bow in
gratitude and with devotion to the lotus feet of those gracious Guru-s who
instructed me.
PROLEGOMENA

Trinity of body and five sheats

How is Jivatman, the individual soul which is concealed by the combination of
three bodies, to be realised? That is the subject of this book. Therefore it is
necessary to describe the body in all its aspects and the possessor of the body.
That which is termed "I" or "Me" is, in fact, made up of the Aggregate of two
Tattwa-s (principles)-Jada or inert matter, and Chetan or consciousness.
Consciousness abides in, and is hidden in the matter. The abode of the conscious
atman (soul) is this body made up of material elements, and is likened to a
castle. There are three parts of this castle the physical body, the astral body and
the causal body.
The physical or gross body is the main gate for approaching the soul; we have to
enter by this main gate. This physical body is made up of five material elements
and is born of past actions. It has two parts-the grosser part is Annamaya Kosha
(Food Sheath) and the other is Pranamaya Kosha (Vital Air Sheath). Together,
they offer gross services to Jivatman, Lord of this castle. But this physical body
does not have its own strength to serve the soul. This strength or energy comes
from another body that abides in the physical body. This is Sukshma Sharira
(subtle or astral body). This astral body is devoid of nerves, veins, arteries or
flesh and bones ; it is made up of extremely subtle vapour-like element, it is even
devoid of limbs, but pervades the whole physical body. lt is the conductor of the
physical body; in other words, all actions of the physical body take place by the
energy and the prompting of the astral body alone. But in this prompting two
types of energy-knowledge and action are blended. By the blending of these two
forms of energy there arises a force known as life. It is because of this life that
the physical body remains alive and performs all its functions.
The astral body also has two parts : Manomaya Kosha (Mind Sheath), the action
predominating part, and Vijnanamaya Kosha (Intellect Sheath), the knowledge
predominating part. It is a wonder that this life force too does not animate the
astral body, and there is yet another body that pervades the astral body and gives
life to it. This is Karana Sharira, the causal body (also know as Linga Sharira or
Avyakla Sharira).
The causal body is much subtler than the astral body. Although it gives energy to
the astral body, its own vitality has a different abode-anandamaya Kosha (BLISS
Sheath). This is like a mass of light, yet it is inert ; it too does not have its own
faculty to generate life-force.
Thus, these three part of the castle of the soul are completely inert as compared
to the conscious Jivatman. We see this clearly in day-to-day life. When a living
and moving body suddenly becomes actionless and lifeless, we say in common
parlance that the Jivatman, the individual soul, has gone out of this body. It
directly proves that it is by the association of this conscious Jivatman that the
Aggregate of the five sheaths appear to be conscious. It is because of the contact
of this conscious soul that energy in the form of Jnana or knowledge, and Kriya
or activity, arises from the chitta Sattwa, the pure mid-stuff of the anandamaya
Kosha (BLISS Sheath).
Chitta is the knowledge-predominating part of the anandamaya Kosha.
Ahamkara or ego, which is the action-predominating part of the BLISS Sheath,
spreads both the types of energy and brings them out of Anandamaya Kosha in
the form of Sukshma Prana or subtle vital force. This force enters the astral body
with a jerk or push. The astral body becomes alive by this life force and in turn
makes the physical body alive and active. This process continues throughout the
life of an individual.
The method by which one enters into this castle of the body and gains
knowledge of conscious spirit (soul), veiled by unconscious matter is known as
atma Vijnana, the science of soul, or self-realisation. The present book gives a
detailed exposition of this science.
In this very castle (the body) ishwara, the Lord who controls the entire universe,
is also present. That is the experience of all saints and sages. Yet the greater
portion of aspiring humanity seeks God outside in temples, mosques, churches,
gurudwaras, at Kashi, Jagannath Puri, Kedarnath, Badrinath and other places of
pilgrimage. This Konfusion of God being inside and outside is a great problem
and it is at first difficult to discover the truth. Let us consider this problem.
The most authoritative texts, the Upanishad-s, declare:

The man who has renounced the Lord seated in the cave of the heart, searches
for other gods (i.e., goes to other places to find him) is seeking broken glass
pieces having thrown away the pearl that was in his very hand. Atman and
Paramatman (Individual Self and Supreme Self) are very close, yet man is
unable to realise them. Why is it so ? Because both are extremely subte.
According to Upanishad-s:
Jivatma (Individual Self), that is subtle and minute, and Ishwara (Supremne Self)
who is greatest of all, both dwell in the cave of the heart."
According to these declarations of the Upanishad-s this much is evident that (i)
Jivatma is minute, (ii) Brahman or God is great. Then you can decide for
yourself which is the right path.
In Kathopanishad the teacher Yama (Lord of death) states:

Jivatman and Paramatman are both so subtle that they cannot be seen by normal
vision ; they are hidden in the cave of the innermost heart chamber and they are
without beginning or end. How beautifully the great teacher presented this truth
in few words ! He goes on to describe the fruit of the vision of Jivatman and
Paramatman one who realises the divinity knowable by Adhyatma Yoga (the
Yoga of atman) becomes free from all the pairs of opposites such as Harsha and
Shoka (elation and grief), Raga and Dwesha (desire and aversion) etc.

Thus, the conscious principles abide in the heart-Jivatman, subtle and minute,
and Ishwara, God, the great who is omnipresent. These are hidden in the
treasure-chest of the heart in this body-the castle.
Although we see nine gates (eyes, ears, nostrils, mouth, organs of evacuation and
reproduction), in this castle made up of five gross elements yet these gates close
after a short distance. We do not see any other gate by which we can enter, and
without entry we do not succeed in our purpose of self-realisation. Even the
main gate is not apparent from the outside; it is secret and hidden, yet we must
enter the castle by this gate only. Hence our Sadhana (spiritual discipline)
commences with the Annamaya Kosha (Food Sheath). This outer veil has
become the main cause of soul's bondage. Until we acquire the science of the
internal and external nature of this sheath we cannot proceed further. Then,
having understood its true nature, one should develop Vairagja (dispassion)
towards it. In this way the gross body also becomes an aid in th.- path of
liberation ; by realising its unholy and transitory nature one destroys his
attachment or infatuation for it. lt is because of infatuation born of attachment to
the body that one suffers innumerable afflictions, ground by the wheel of birth
and death. Our forefathers realised this truth after years of Yoga-Sadhana, and
developed the science of soul to save mankind from intense misery due to
ignorance. Without Yoga-Sadhana one cannot know the secret of life, nor can
one unterstand the nature of Atman or experience the reality of God in whose
governance the entire world exists.

By practising limbs of Yoga one destroys the impurities in him, gains effulgence
of knowledge, thereby attaining the power of discriminating Prakriti(Matter)
AND one 's essential nature.
From this point of view Raja Yoga is the best of all methods because it is a
straight path. Raja Yoga is the synthesis of the Yoga of eight limbs - Yama,
Nyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. By
practice of the last four limbs-Pratyahara (withdrawal of senses), Dharana
(concentration), Dhyana (meditation), and Samadhi (super-conciousness)-a Yogi
gradually masters the Annamaya Kosha (Food Sheath) and Pranamaya Kosha
(Vital Air Sheath), then one controls the astral body made up of five Tanmatra-s
(subtle elements) and the Divya Vishaya-s (subtle enjoyments of divine objects
by the astral body). Having perfected Sadhana of these four parts by the power
of Samyama (firm concentration) thus developed, a Yogi becomes able to use
divine senses.
Tajjayat Prajnalokah " by victory over Samyama one attains the light of
intuition" (Patanjai 3-5). Out of the divine sense the divine eye becomes able to
realise all the internal functions ceaselessly performed by Manomaya Kosha,
Vijnanamaya Kosha and Anandamaya Kosha. Human life is based on these
functions. The great Yogi Patanjal instructs us :
Tasya Bhumishu Viniyogah
"Samyama is to be practised by sage" (Patanjal 3-6).
A Yogi should direct the power of his Samyama towards higher states of Yoga ;
in other words, he should go on realising the divine objects, divine functions and
enjoyments of the three sheaths Manomaya, Vijnanamaya and Anandamaya). He
should continue until he attains Swarupasthiti (establishment in essential nature)
through discriminative understanding of Purusa and Prakriti (The Absolute and
Matter) which is the highest state of Yoga.
We follow Ashtanga Yoga (the yoga of eight steps or limbs); therefore we give a
brief description of the first four and a clear and detailed description of the other
four so that Sadhaka-s can proceed towards self-realisation. This Patanjal
eightfold Yoga is a universally accepted system. endorsed in many scriptures as
the best means of attaining discrimination of Purusa and Prakriti.
There are three main grades of aspirants. For the best and the medium type, the
first section of Patanjal Yoga Darshana is quite sufficient. For such aspirants:
Abhyasa Vairagyabhyam Tannirodhah
"Practice and dispassion are the main two means for the highest attainment."
The entire Yoga is summed up by such Sutra-s as
Yogashchitta Vritti Nirodhah (Yoga 1, 2);
"Yoga is the cessation of all the modification of Citta or Mind,"
Tada drashtub Swarupe Avasthanam (Yoga 1, 3)
"Then the seer rests in his own nature".
But in order that even those who have their hearts tainted by Samskara-s and
Vasana-s (impressions and subtle tendencies) of painful Karma-s (acts) should
not remain without self-realisation, the sages inspired by compassion for all
beings, discovered the method of Ashtanga Yoga, the eightfold Yoga of Patanjal.
By this method Samadhi manifeste gradually and the Klesha-s (afflictions) are
destroyed. Avidya (ignorance) is the root cause of the Klesha-s. When Atman
develops the feeling of identification with the internal organ (the feeling that the
internal organ is "mine") this is known as Avidya or ignorance, and the
destruction of such wrong feeling is the function of Vidya - knowledge or
discrimination. The internal organ (Antahkarana) is the purest and subtlest effect
of Prakriti (matter). When the soul realises its distinction from Prakriti and
consequentlly establishes itself in its own essential nature, the sages call this
Apavarga or release. Apavarga has been described thus:

"When the Guna-s (the three qualities of matter-Passion, Inertia and Purity)
become devoid of any purpose involved in their cause or power of
consciousness, this is establishment of the soul in its own nature. This is
Kaivalya or Apavarga. Kanad Rishi has also defined Liberation likewise:
When the Karma-s, pious as well as wicked, come to an end and the soul is free
from the association of Antahkarana, then it is not born again.

This Sutra clearly states that by the proper practice of the various limbs of Yoga,
impurities are destroyed and the light of knowledge shines more and more until
one attains self-realisation in the form of discrimination between Purusa and
Prakriti. This discrimination is attained by the last of the Samadhi-s. But in order
to attain the different phases of Samadhi the first four limbs of Yoga are
indispensable : Yama (ethical restraints), Niyama (moral observances), Asana
(physical postures), Pranayama (breath-control). These four are the firm
foundation on which Pratyahara or withdrawal of the senses is perfected. When
Pratyahara matures, one starts getting Siddhi in the constituent of Samyama- the
power of Samyama (firm concentration). Samayama itself has three limbs :
Dharana (concentration), Dhyana (meditation) and Samadhi
(superconsciousness). By the practice of Yama, Niyama, Asana, Pranayama, the
gross impurities of Chitta (mind-stuff) are washed away; Chitta is able to
perceive the subtle form of Klesha-s (afflictions) due to Avidya (ignorance) etc.
Having perceived the subtle forms according to the Sutra:
Dhyana-Heyah Tadvrittayah
"Their modifications are to be destroyed by meditation" One should try to
destroy the subtle Vasana-s and Vritti-s,tendencies and functions of the Klesha-s.
These afflictions, which have renounced their Udara or expanded nature, are
hidden in the heart in the form of Tanu (thinned-out state) and Prasupta (latent
state), and are destroyed by fire of discrimination between Purusha and Prakriti;
they are then turned into parched up seeds (Dagdha Bija).

THE FIRST FOUR LIMBS OF YOGA AND THEIR FUNCTIONS

Yama-s (restraints) - Ahimsa (non-violence in thought, word and deed), Satya

(truthfulness), Asteya (non-stealing), Brahmacharya (celibacy or continence),
Aparigraha (non-covetousness), Niyama-s (observances), Shaucha (purity),
Santosha(contentment), Tapa(austerity AND penance) Swadhyaya (study of
scriptures), Ishvara-Pravidhana (complete surrender to God).
Special care should be taken in uniting mind, speech and action in the practice of
these Yama-s and Niyama-s.
Asana or posture is the basis of these Sadhanas-s. Until an aspirant is able to sit
for three hours steadily and untiringly, he cannot progress in internal Sadhana of
Dharana Dhyana and Samadhi. An unsteady mind runs away from the object of
its meditation and engages itself in doubts and imaginations. By the steadiness of
Asana the mind becomes steady. In the Sutra
Sthir-Sukhanmasanam (Yoga 2-46),
it is stated that to sit steadily in Samadhi for a long period of time, with comfort,
without being tired, is known as Asana or posture. By easing pressure on the
limbs and by meditation on infinity (ananta), the steadiness of the posture
increases and the Asana becomes pleasant. It is often noticed that when the mind
is merged in meditation due to steadiness, the passing of even two or three hours
appears as only a few minutes. In a pleasant and easy Asana one does not care
for heat or cold, and no doubts and imaginations arise in the mind. For this
meditation practice, Swastik, Siddha, Padma, Vira and Vajra Asana-s are useful.
At first find out for how much time you can sit in any of these positions easily
and comfortably. Then increase the period by one minute daily. When you have
increased it to five minutes, then try to keep the same time for a week, and then
increase your period by two minutes daily. Having increased to ten minutes,
keep this period steady for fifteen days. Thus continue your practice until you
are able to sit for three hours pleasantly without any difficulty. There are several
other types of Asana-s. Asana-s make the body healthy and render the spine
elastic and straight These help in Asanajaya (mastery over the physical body and
postures).
Pranayama, or breath control is the fourth limb. Scriptures speak of it in glowing
terms. Patanjali states:
Tatah Kshiyate Prakashavaraiyam (Yoga 2 - 52)
"Then the veil that obstructs light is destroyed,"
and
Dharanasu cha yogyata Manasah (2-53)
"By the practice of Pranayama mind becomes fit for concentration".
The Tamas or inertia that abides in the body, which has veiled the internal vision
and consequently obstructed perception of subtle objects, is destroyed : then
mind gains the power of concentration. But Pranayama must be learned from a
skilled teacher, an authoritative yogi, or by living with a Guru under his
guidance. It is no use simply reading about different kinds of Pranayama or
experimenting them recklessly. By proper practice of Pranayama one attains
mastery over Prana (the vital breath) and consequently mastery over mind and
physical body. In this development inhalation and exhalation are harmonised,
and as steadiness gradually develops there is no obstruction in the practice of
meditation and the Samadhi -s.

THE LAST FOUR LIMBS OF YOGA AND THEIR FUNCTIONS

Pratyahara. The general meaning of the term is 'mastery over senses. Even when
the objects are present the sense cannot cognise them without the command of
the mind. In the state of Partyahara mind detaches itself from external objects
and becomes internalised, the senses too cease to run after external objects and
become still. Just as bees follow the queen bee, so the senses follow the nature of
the mind. When mind is internalised the senses become still and renounce their
craving for objects.
Tatah Paramavashyatendriyanam (Yoga 2-55)
"Then one attains supreme mastery over the senses."
Dharana:
Deshabandhash-Chittasya Dharana (Yoga 3-1)
According to this Sutra, concentration is fixing the mind at any special point or
object. It must be understood that by simply concentrating on the external form
of one chosen object there is no true realisation or intuitional vision, because the
Vrittl-s (mental activities) are not quietened. But the mind becomes still by
ignoring all other objects. This concentration can be external or internal. The
external Dharana is of five kinds, one for each element :
(a) Prathiva Dharana, or concentration on Earth element. To fix the mind on the
symbol (A-U-M), a black dot, a flower, picture of a saint, or a statue of a deity
made in gold, silver or stone is known as concentration on Earth element.
(b) Jaliya Dharana, or concentration on Water element. To gaze at the bank of a
river or lake; to concentrate on a waveless water while sitting by the shore of an
ocean ; this is known as concentration on Water element.
(c) Agneya Dbarana, or concentration on Fire element. To fix the gaze on the
flame of a lamp, candle, green-blue bulb of soft light, or fire in the altar, etc. ;
this is known as concentration on Fire element.
(d) Vayaviya Dharana, or concentration on Air element. Steadying the mind by
constant touch of air, by contact with any object, by or the feeling of heat or cold
; or by concentrating on the going in and coming out of breath ; this is
concentration on Air element.
(e) Shabdika Dharana, or concentration on Sound element. To fix the mind on
Sound or semi-verbal Japa (repetition of sacred syllables) on the murmuring of
ihe river Ganges on the humming of the Bhramari Pranayama (the sounds heard
from it), or on any regular sounds, heard from inside on closed ears (called
Anahada Nada); this is concentration on Sound element.
By constant practice concentration becomes very powerful. lt is necessary to
intensify concentration for the entry into meditation.
Internal Dharana develops from the intense practice of External Dharana when
the external support of concentration can be dispensed with in favour of
concentration at the point where the unmanifest becomes manifest.
Dhyana (Meditation). By intensifying Dharana a state automaticaliy arises in
which a Sadhaka (student) is not aware of time, space and causation (the limiting
adjuncts of Prakriti) beyond the object of meditation. This state has been
described in Patanjala Darshana thus:
Tatra Pratyayaikatanata Dhyanam (Yoga 3,2)
In other words, the mind that is fixed on the object of meditation should not
falter even for a moment, and should continue its identification with the object in
one continuous stream. This continuity of flow is meditation, isolated from time,
space and causation. The consummation of this flow is Samadhi (or
superconsciousness).
Samadhi, Tadevartha-Matra-Nirbhasam Swarupashunyamiva Samadhih (Yoga
3,3)
"When meditation shines with the object alone as if unaware of itself, this is
known as Samadhi". In this state one acquires inner knowledge or the meaning
of the object; the meditator does not experience anything else. Beyond this stage,
by developing the different grades of samadhi, one goes on to acquire knowledge
of gross and subtle objects and ultimately attains the discriminative knowledge
of purusha and Prakriti (The Supreme Spirit and Matter) by Samadhi alone. For
the knowledge of what is beyond the Manomaya Kosha (Mind Sheath), the
different grades of Samadhi are the only means. Therefore, it is necessary to
know, in brief, more about Samadhi.
Pranayama, Pratyahara, Dharana, Dhyana - these limbs of Ashtanga Yoga are
like the A B C D of Samadhi. For instance, R and Y are consonants, and A I are
vowels; the combination of these goes to form a word and words go to form a
language. In the same way, by the practice of Pranayama, Pratyahara, Dharana
and Dhyana, Samadhi is attained. The combination of Dharana, Dhyana and
Samadhi is called Samyama Shakti, power resulting from their merging. The
practice of Dharana and Dhyana is done with the main purpose, of directing the
mind from gross to subtle and still more subtle objects and their knowledge
whereby to enable it to open the gate of Self-realization. The laboratory and the
source of gaining knowledge upto Parkriti, its modifications and the formation of
objects is only the domain of our Vijhanamaya Kosha. The mind-stuff is able to
grasp the fine movements of this Kosha fully only when it has been bridled of its
unsteadiness. By the ceaseless practice of concentration and meditation the mind
is able to enter into Samadhi by taking it gradually from subtle to subtler and
subtlest effects In the beginning, the knowledge attained is gross and imperfect.
By the different grades of Samadhi one attains subtle and perfect knowledge.
Therefore the entire knowledge of Manomaya Kosha (Mind Sheath) and
Vijnanamaya Kosha (Intellect Sheath); being subtle and beyond the range of
senses, has to be acquired by Samadhi alone because by Samadhi alone a
Sadhaka gains the Divine Eye. Therefore it seems imperative to explain the
object of Samadhi-s. Since knowledge of Vijnanamaya Kosha is very subtle and
that of Anandamaya Kosha (BLISS Sheath) most subtle, the successive
knowledge of these two sheaths cannot be acquired without Samadhi.
In the practice of Dharana and Dhyana there is no such knowledge as can bring
self-realisation or liberation. The knowledge acquired by the Samadhi-s is the
only bestower of self-realisation. lt is due to ignorance resulting in attachment to
the effect of Parkriti in the casual, astral and physical bodies that the soul is
bound. By the practice of Samadhi one is able to realise the nature of bondage
and, knowing this, one attains Tattwajnana (knowledge of Truth) by acquisition
of Viveka Khyati or discriminative knowledge. There, then, arises Parama
Vairagya or supreme dispassion by which one renounces all forms of bondage.
The arising of Parama Vairagya is the main cause of liberation. Shri Vyasa says,
commenting upon Patanjala Darshana
Jnanasya Parakashtha Vairagyam (Yoga 1,16)
"Vairagya or dispassion is the consummation of knowledge."

What is Samadhi?
Samadhi is such a subtle state of Chitta (mind stuff) and intellect as brings face
to face the subtle and essential nature of objects by analsying them. In this
knowledge there is no possibility of doubt, wrong or perverted knowledge or
imagination. By the discourses of the sages in scriptures, only general
knowledge of an object can be gained, but the special knowledge attained by
samadhi is beyond the grasp of the senses and is the means of attaining Moksha
or liberation. By showing this supersensual knowlege the Samadhi-s take one to
the very gate of Moksha.
Teachers hold different views regarding the number and classes of Samadhi-s.
But according to the Yoga Sutra-s of Patanjali, the authoritative text of Yoga,
Samadhi-s are mainly of six kinds.
Both the Samkhya and the Yoga schools of philosophy consider Alinga Prakriti
(non-manifest nature) to be the balanced state, of the three Guna -s(Sattwa, Rajas
AND Tamas - purity, passion, inertia) and all objects of the world, being evolved
from Prakriti, have the nature of the three Guna-s (qualities). Knowledge of all
objects is also in accordance with the three Guna-s, therefor Chitta and Buddhi
(mind-stuff and intellect) are expressions of the three Guna-s and demonstrate
cause and effect, but they are unable to show Atman or Chetna Tattwa (the
conscious principle) directly. Thus, these Samadhi-s too are special expressions
of the three Guna-s because they are all states of mind-stuff and intellect which
consist of the three Gunas. Therefore, according to the predominating Guna in
the Chitta and Buddhi (mind-stuff and intellect), Samadhi is also associated with
the same Guna. In this way, affected by the three Guna-s the three main classes
of Samadhi are as follows :

1. Tamas Predominating Samadhi. Tamas is the quality of gross darkness or

inertia. In this Samadhi the mind-stuff, becomes void like an inert object. The
mind rests in Shunya Bhava (experience of void) for from two to twelve hours,
or whichever period has been attained by the force of practice. It is just like a
heavy sleep. There is no essential knowledge or positive experience just as in
Tamas sleep. After arising from Tamasik Samadhi one does not remember
anything else but the voidness. Many aspirants take this stage to be Nirbija or
Nirvikalpa Samadhi : this is an illusion. Some wrongly believe any kind of
Samadhi to be a sublime state of Sattwik (Pure) Samadhi, but this is, not always
true. When Chitta and Buddhi are to be concentrated it can be done on any
object or Gunzas. While concentrating the Chitta and Buddhi (mindstuff and
intellect) one should by his will-power detach them from the influence of Rajas
(passion) and Tamas (inertia) and creates such Sattwik state as may be desired.
Mind must first be under proper control. When a Yogi acquires mastery over
Chitta and Buddhi there is nothing impossble for him.
Nasti Samkhya Saman Jnanam, Nasti Yoga-Suman Balam
(Mahabharata Shanti-Parva)
"There is no wisdom equal to self-realisation, there is no power equal to Yoga".
The power of the Yogi increases so much that he can achieve almost anything.
The Strength of the Practice

Regularly repeated practice undoubtedly has its special power. By practice of

meditation on Atman at an appointed time daily, the Chitta (mind-stuff) becomes
habituated so that it automatically turns to meditation at its fixed time, then the
practitioner does not have to exercise effort. Gradually, Sattwa Guna (Purity)
predomitiates and the other Guna-s are present only as auxiliaries for Sattwa.
Sthiti-Sheelam Tamah
According to this Sutra, experience in the Tamasik state is similar to sleep yet
distinct from it. Sadhaka-s (aspirants) who go on practising removal of Vritti-s
(movements of the mind) without being in association with a Guru usually attain
this void state of Samadhi first. I too, in the beginning, spent years in the practiee
of Shunya Samadhi. By gradually increasing the period of Sadhana I could sit in
this Samadhi for ten to fifteen days at a stretch. But I could not attain any true
experience or insight during those days. The senses and the limbs of the body
would become inert like a wooden log, having risen from Samadhi by the force,
of Will power I could usually recover after an hour or so. Whenever I wanted to
sit in Samadbi for several days I first used to purify my body by performance of
Hatha Yogic Kriya-s (purificatory actions),such as Neti, Dhauti, Basti, Vajrauli.
This should be done whenever one wants to sit in Samadhi for a long time. For
thirty years I could not see any possibility of attaining self-realisation by the
practice of this Shunya Samadhi alone. Then, as I have described earlier, I
travelled from Amritsar to Gangotri in the Himalayas. On the way, by the grace
of God, I met a great soul and acquired knowledge from him. The thirst for self-
realisation should be quenched by having recourse to a Samadhi that bestows
knowledge and wisdom.

2. Rajas predominating Samadhi. Rajas is the quality of passion, effort and

attachment. In this Samadhi, Sattwa help Rajas in bringing about knowledge of
subtle matters. These two qualities overpower tamas to such an extent that the
Tamo-guna cannot obstruct the process of acquiring knowledge. There are
various stages of Rajas , predominating Samadhi. The first degree is Savikalpa-
identification, but with individual consciousness. When an aspirant concentrates
his mind on a gross object he first realises the gross parts, colour, form and name
of the object. He identifies with the object but his own individual identity as well
as his faculty of knowing still remains. This is Savikalpa Samadhi.
There next arises enquiry regarding the object and its function. For example,
when an aspirant concentrates on the Muladhara Chakra (the subtle centre at the
base of the spine) the mind illumines the Muladhara by throwing its rays there.
Then one experiences a vision like an altar of fire, then observes its outlines and
dimensions, then one considers the functions of that centre. Three main things
become apparent here: 1. The vision of the object; 2. Name of the object; 3.
Knowledge of relationships between name, object and function; knowing all this,
there is also the awareness 'I am seeing (Dhyata) and then the function itself of
seeing the object (Dhyana) and then- 'the object is of a particular colour, it is of
this shape and size (Dheya), 'I myself desire the seeing of this object'. In this
condition, the Triputi or triad of meditator, meditation and object meditated upon
continues to exist, although there is absorption with the object and its nature on a
relatively gross plane. This is Savitarka Samadhi-identification on the plane of
reasoning. The third degree is Savichara Samadhi. Now the Buddhi Tattwa
(intellect) is concentrated in the Brahmarandhra (the 'great hole' in the upper part
of the head in order to realise the subtle elements which are the foundation of
gross objects. Then seeing divine objects there, various arguments and doubts,
develop regarding the aim of meditation. This Rajas predominating intellect in
the form of question, enquiry and argument resolves into definite decision
regarding the object of meditation with the aid of mind. Divine object is seen by
the divine eye, and the mind offers this function of seeing to the intellect. Then
the intellect considers in the following way - that a particular object is long or
broad, thik or thin, high or low, round or triangular, etc., of colour red or yellow,
steady or moving, small or of medium size, then what are the elements that
constitute the object and what is the purpose for which it is made ? For instance,
our subtle senses that abide in Brahmarandhra, mind, intellect, the sphere of the
five Tanmatra-s (subtle elements), their colours, forms and functions - the
experience of these, which are beyond the grasp of senses, is attained gradually
by Samadhi. The particular concentrated state by which all this is realised is
Savichara Samadhi. Having seen the subtle and supersensual objects, there is a
desire to know their actions, functions, and movements, which is also satisfied in
this Savichara Samadhi. Hence the name Savichara (with Vichara or desire to
know) is appropriate. The limit of such knowledge has been defined by the
Sutra:
Sukshma-Visha-yattwam Cha Alinga Parjavasanam (Yoga 1 -45)
"The limit of the subtlety of object of Alinga (the indivisible part of Prakriti
(matter)."
Therefore, one can realise everything up to Prakriti by practice of Savichara
Samadhi. In the acquisition of this knowledge, Sattwa (purity) helps Rajas
(passion). In other words, the activities which are Rajasik are seen in the light of
Sattwa and Buddhi (intellect) gives its judgement 'Kriyashilam hi Rajah' 'When
this Savichara Saniadhi is perfected, every sphere wether it is of Brahmarandhra
or of the heart reveals its effulgent nature, and divine objects also become
manifest. For instance, divine sound or sound from a distance is audible to the
divine ear, divine touch is experienced by the organ of divine touch, and in the
same way other divine perceptions of senses are manifest. Just as the organs of
the gross senses are instruments for perception of gross sound, so the luminous
subtle divine senses are instruments for perception of divine form, taste touch,
smell, and sound. The entire scope of knowledge and realisation in
Brahmarandhra has been given in this book later. All this is the object of
Savichara Samadhi only. Thus all knowledge of gross and subtle object
associated with internal Argumentation, doubt and oscillation culminates
Savitarka Samadhi and Savichara Samadhi. Then all uncertainty and intellectual
processes stop automatically and the object alone is realised. The intensity of
Rajas is lost, it becomes latent, and the third kind of Sattwa predominating
Samadhi develops.

3. Sattwa predominating Samadhi. Sattwa is the quality of purity, light and

harmony. In Nirvichara Samadhi, Rajas (passion) and Tamas (inertia) are
overpowered to such an extent that the object alone shines in the light of Sattwa
and there is simply the experience 'This is' (Asti). This is Sattwa predominating
Samadhi. No other distraction arises here. Chitta (mind-stuff) identified with the
object of meditation flows in one continuous stream giving rise to a particular
form of bLISS (Ananda). Because of the predominance of Sattwa no thoughts,
imagination or doubts can arise. This phase of Nirvichara Samadhi is called
Anandanugata Samadhi.

When Chitta is purified by the practice of Samadhi, the bLISS that arises cannot
be described by speech but it can be experienced by the heart. So say the authors
of the Upanishad-s. A second phase is Asmitanugta Samadhi; in this state one
ralises merely 'I am' (Asmi). Further:
Nirvichara-Vaisharadye Adhyatma Prasadah (Yoga 1-47)
According to this Sutra, there arises the ability to discriminate Purusha (The
Supreme Spirit) from Prakriti (matter) in the Chitta (mindstuff) and in the light
of Ritambhara Prajna (consciousness filled with truth) one attains Viveka -
Khyati or discriminative knowledge which confers self-realisation. All these
Samadhi-s are known as Sabija (with seed), i.e., giving rise to distraction,
because there is some form of support in the Chitta (mind-stuff) in all of them.
Dharma Megha is when these supports drop away and the soul does not feel the
necessity of Chitta, then in the state of Dharma Megha (cloud of virtue) in the
form of Parama Vairagya (supreme dispassion) the soul abides in its essential
nature. In this state, due to resting in Swarupa (essential nature) there is no
knowledge pertaining to Chitta. This lost state is called Asamprajnata Samadhi,
which is known as Nirbija (without seed), that is, Samadhi which has dispensed
with any form of support in Chitta. As

In Asamprajnata Samadhi even after the cessation of all thoughts the Samskara-s
(impressions) are not destroyed. Nirbija Samadhi - This is the real resting of the
soul in itself.

In Asamprajnata Samadhih, the Samskara-s (impressions (become dormant

through Parama Vairagya (supreme dispassion) and the soul rests in itself. The
discriminative knowledge acquired by all these Samadhi-s bestows liberation.
This is Vyasti Yoga pertaining to the individual. The subject of Sristi Vijnana or
the science of creation belongs to Samasti Yoga - Yoga pertaining to the universe
(Brahma Vijnana). This can be experienced after selfrealisation in the sphere of
akasha (ether).
Here I have given a necessary and brief preliminary description of the Samadhi-
s. On this basis one should experience and realise the subjects described in this
book.

CHAPTER I.

ANNAMAYA KOSHA (FOOD SHEATH) AND ITS SCIENCE

The Basic Questions of Life
Man is wonderstruck as he becomes wiser and aware of this universe with its
movable and immovable objects extending before him with all its marvels and
immensity. Until intellect and speech are not developed fully, man cannot
describe anything; but when there is a little development of intellect and speech,
certain fundamental questions naturally arise in his mind. The Shwetashwatara
Upanisad commences with such questions:

"Some Rishis ask these questions: Is Brahman the creator of this universe ?
Whence did we orginate and by what do we live ? How are we related to the
universe ? What controls the innumerable creatures experiencing pleasure and
pain ?"
Although well versed in material sciences, and wise through penances, they were
unable to find the solution of the mystery of the universe through material
sciences alone. Therefore they took recourse to Para Vidya, Dhyana Yoga, the
supreme science of Brahman and the Yoga, of meditation. Shwetashwatara
Upanisad also states:

("The sages, by meditation, discovered the supreme consciousness hidden in the

limitations of time, space and causality."
That great and pure consciousness known as Aja (unborn) is invisible, has
interpenetrated and pervaded all : time, Swabhava (nature), Niyati (destiny),
Yadrichha (accident), the five great elements, Yoni (the embodied), Jiva
(individual soul), and all the combinations of all of them. Yet that consciousness
does not appear in the same way as material objects. It is as if Aja, the unborn,
created a divine abode, limitless in extent, out of a great material principle Aja
(Prakriti, matter), then, together with the deva-s (gods) dependent upon it,
resided in that abode of His own universe. Yet this is only an analogy. The Rishi-
s or seers saw by their divine eye of intuitive vision that this all-supporting Aja
does not need any abode for His residence. This Omnipotent and Perfect Lord
has no desires and, therefore, He does not need any object to fulfil them. But
what then is the cause of this Creation?

Enjoyment and Release of the Individual Soul

The seers found by meditation:
Prakasa-Kriya-Sthiti-Shilam Bhutendriyatmakam Bhogapavargartham
Drishyam (Yoga 2-18)
In other words, the entire gross and subtle world has been created for the
enjoyment and release of Jivataman (the individual soul), immortal son of Aja,
the unborn. It is for Jivataman that the father of the universe (Bhagavan or Lord)
created a beautiful temple similar to His own illimitable divine abode and
installed this individual soul therein. The Veda-s describe this in glowing terms:

This very Ayodhya Puri, city of divine abode, is the gross body of man.

Essentiality of the Body for the Liberation of the Soul

This gross body is the means of enjoyment for the individual soul. It is also the
best means for the cultivation of Dharma (duty, righteousness) as the basis for
Moksha (liberation). This is because the gross body is the support of the other
two bodies-the astral body and the causal body-which are instuments for
attainment of Moksha. A sage has said:

"Without the possession of this human body even a Jnani-a sage-dispassionate

and religious, cannot attain liberation by the practice of Yoga alone.".
In orther words, in this human body alone the Yoga cati be practised and in none
other.

Ignorance about Atmapuri (the abode of Atman), and the Necessity of the
Knowledge of it - Ten Centres, the Food Sheath.
This body is not given for the unholy purposes of revelling in sense enjoyments.
The main purpose of this body is to enable man to attain Moksha (liberation)
which is actually obtained through the body itself. For this reason it is essential
to have proper knowledge of the physical body (the food sheath) and the ten vital
centres.

Atmapuri - the Abode of the Soul

Most people in this world have detailed knowledge of their hereditary
possessions, as well as the property which they acquire, but few have even a
general knowledge of the very abode of their own Self-this Atmapuri, Ayodhya,
the city of atman-which is the physical body. How, then, can they acquire
knowledge of the more subtle astral and causal bodies ?
Everyone should learn about the physical body, its construction and functions,
but spiritual aspirants should develop special knowledge of it so that they may
be able to realise the presence of atman and Paramatman in the body, and thus
attain Moksha or release from the bonds of ignorance and worldly attachment.
Before the creation of individual beings, the first stage of creation from the five
subtle elements (earth, water, fire, air, ether) is known as Brahmi Srishti (God's
creation). In the early phase of creation of Jiva's world, the origination of beings
is asexual, i.e, without male and female contact. The subsequent propagation is
by sex contact.
To attain Moksha a yogi should utilize the knowledge and experience of all his
bodies: physical, astral and causal. Amongst these the first is the physical body
since the other two reside in this very gross body. These three bodies are
intimately connectcd with one another. Without the interdependence of these
three bodies the individual soul, cannot acquire either enjoyment or liberation.

The Main Parts of the Physical Body

We shall describe the physical body in more detail. Who is not enamoured of this
body, about six feet tall, well built, muscular, containing a head, neck, chest,
abdomen, waist, thighs and feet, with their beautiful proportions and shapes?
When even the external form of theabode of Atman is so beautifully constructed
it is easy to conceive how much more charming are the other subtler bodies
which abide in this one. Even inside this physical body there are some wonderful
gross objects which are also not visible from outside, and there are objects which
keep these internal contents intact, such as bones, muscles and so on.
To keep this body fit and strong we have to take air and food so that it may be
properly nourished. The food is converted into skin, flesh, blood, chyle, fat,
nerves, bones, marrow, semen and Ojas Shakti (spiritual energy). The
combination of all these renders the body strong and efficient.
The science of this physical body alone is a vast one which covers many
volumes, and the detailed study of this science by nurses and doctors is a kind of
Sadhana itself, extending over many years. Here we shall consider details
pertinent to our study of the "Science of Soul". Further details of the physical
body may be obtained from teachers or text-books, but many of these details will
be superfluous for our present purpose.
Just as a house is constructed from many bricks so is the body made up of
millions of cells. These cells are of many different types and are too small to be
seen except under a microscope. Different types of cell go to make up different
structures in the body, each structure serving its own purpose. Bone cells form
the hard material from which the skeleton is constructed, muscle cells produce
the hard but flexible tissues which move the parts of the body through
attachment to the bones. Muscle cells have the ability to shrink or lengthen
according to chemical changes in the body. Gland cells produce chemical
substances used in digestion and other processes , such as growth. Nerve cells
assist in carrying immpulses to and from the brain. Groups of similar types of
cells tissues, and it is usual to classify these four main kinds: 1. Epithlial-those
which cover the body and its cavities; 2. Connectivethose which join and support
other tissues; 3. Muscular-which move limbs and other parts of the body; 4.
Nervous-those which coordinate the actions of other tissues.
The skin which covers and protects the body is one kind of epithelial tissue. Skin
helps in the regulation of body temperature, the excretion of waste, and has the
sense of touch. The skin of women is softer and less hairy than that of men.
Inside the body the main organs have their own special activities. Thus, the heart
is connected with the circulation of the blood, the lungs with the breathing of air,
the stomach with digestion, and so on. The functions performed by the different
organs make it convenient for us to describe the body in terms of system: the
skeleton or bony system is framework to support the whole body, the blood-
carrying vessels form the circulation system, the nostrils, lungs and other organs
form the respiratory or breathing system.
There are nine such main systerns for sustaining the body:
1. Bones
2. Muscles
3. Digestion and assimilation of food
4. Circulation (blood and lymph)
5. Respiration (breathing)
6. Excretion (waste, such as urine)
7. Nervous (organs of action and senses of the body)
8. Glands
9. Reproduction (sex activity)

To understand these systems in detail we shall first consider the main areas of
the body, with their structures and organs:
Head. This area includes the eyes, nose, ears, mouth, skull, eyebrows, forehead,
cheeks, lips, chin, teeth, beard and hair, gums, palate, uvula, tongue, throat,
pharynx (connecting space at the back of the nose and throat), occipital area (at
the base of the skull). Inside the head is the brain, the great nerve centre which
regulates the parts of the body. pharynx has connections with the nose, mouth
and ear, and the opening in the head. lt leads to the neck and is connected with
two seperate tubes : the esophagus or food-pipe (sometimes called gullet), and
the trachea or wind-pipe. The upper part of the wind-pipe contains the larynx or
voice-box where the voice is produced.
Neck. This is the main part that connects the head with the chest. Just below the
chin is a part that is hard and raised; in males this is very prominent and is called
Adam's apple; it moves up and down when swallowing food. It occurs where the
larynx comes at the beginning of the wind-pipe, and the air passes through this
larynx on its way down the wind-pipe into the lungs. Behind the wind-pipe is the
foodpipe which carries food down to the stomach; this cannot be seen from
outside. Between the pharynx and the larynx is a small opening called the glottis,
with a lid called the epiglottis. When food or drink is taken into the food-pipe the
glottis is closed by its lid. While breathing and speaking the glottis is opened. In
this way both food and air travel down the proper tubes-the food to the stomach,
and the air to the lungs. Inside the larynx are the vocal cords which are like
elastic bands. They are stretched and relaxed by the muscles of the larynx and
the throat, and sound is produced by the air vibrating these cords. The most
noticeable muscles of the neck are the two rod-like sternomastoid muscles.
When the head is turned left, this muscle is raised on the right side; when the
head is turned right, the muscle is raised on the left side. in the middle line of the
posterior (back) part of the neck you will feel some hard knotted bones ; they are
the vertebrae which extend in one line from the head to the base of body and
form the vertebral or spinal column.
Chest. This is the part below the collar bones from which the two arms extend.
Each arm has an upper and lower portion with hands consisting of a wrist, a
palm, four fingers and thumb, each finger with there jointed bones called
phalanges and each thumb with two phalanges. Each cellar bone is also
connceted with a right and a left shoulder-blade (scapula), the triangular shaped
bone in which each upper arm bone revolves. The shoulder bones are very
prominent at the back of the chest, especially in people with thin bodies. In front
of the chest are two raised fleshy glands known as breasts. In women they are
large and yield milk after the birth of a baby. Down the middle of the back is the
spinal column, formed of the jointed vertebrae. The curved rib bones are jointed
to the vertebrae, and connected with the brest bone in front. There are twelve
pairs of these arch-shaped ribs. The first seven pairs are directly connected with
the breast bone, the next three pairs of ribs are connected by a cartilage or
giristle, and the last two pairs of the ribs (ofted called 'floating ribs') are not
connected With the breast bone at all. The vertebrae at the back of the body can
be easily felt with the fingers as hard knotted portions of the spine. Inside the
chest is the diaphragm, a large dome-shaped muscle that separates the abdomen
or lower portion of the body. This diaphragm moves rhythmically during the act
of breathing. Lungs and heart are important organs of the chest. The lungs are a
pair of light flexible air containers connected with the trachea. Inside the lungs
the wind-pipe branches off into very small and delicate tubes and air-cells,
looking rather like the branches of a tree splitting into smaller twigs and leaves.
The main action of the heart and lungs is to purify the blood. The heart is a
hollow cone-shaped muscle that acts like a pump, collecting blood from the
veins and pumping it into the lungs where it is nourished by oxygen, etc., from
the air breathed in. From the lungs the blood is circulated throughout the body
nourishing it.
Abdomen. This is the trunk of the body, between the diaphragm and the pelvis or
the hip girdle. The main organs of the abdomen are the stomach, pancreas, liver
and spleen, and the organs connected with excretion such as kidneys bladder and
colon. The stomach lies just below the ribs, under the diaphrapm in what is
called the epigastric area. The stomach is a muscular bag into which food
descends through the foodpipe or gullet. At the lower part of the stomach is a
muscluar tube called the pylorus, which leads the intestines and it assists
digestion of the food from the stomach. The intestines are really one continuous
tube system which changes thickness, direction and shape, and ends in the waste
outlet of the body. From the pylorus the first section is called the small intestine;
it is a narrow part of the tube and is in the form of many folds; the large intestine
is a wider continuation of this tube. with an ascending, transverse (crossing
over), and a descending section, finally ending in the rectum, a short passage for
expelling waste, which opens at the anus. The intestinal system therefore comes
to an end in the lower portion of the abdomen which is known as the pelvis. In
the upper part of the abdomen, under the surface of the diaphragm, is a glandular
organ called the liver, which regulates digestive processes, mainly by the
secretion of a substance called bile. The spleen is another abdominal organ, lying
under the ribs between the diaphragm and the stomach; its action is connected
with the liver and the blood. The pancreas lies behind the stomach, connected
with the small intestine and the spleen; it produces juices which assist the
digestive processes. Other important organs of the abdomen are the two kidneys
and the bladder. The kidneys are situated at the back of the upper abdomen; they
secrete waste liquid urine, which is carried by tubes called ureters to the bladder,
where it waits until emptied by passing water. Then the urine leaves the bladder
by a tube called urethra, controlled by a muscle under the bladder. In this area
there are pronounced differences between male and female. In the case of a
female, the urethra opens to the outside of the body between the legs, and just
behind this opening is the vagina, the passage through which a baby passes when
being born. In the case of a male, the urethra passes to the organ called penis
which hangs between the legs.
Pelvis and Legs. The pelvis is a group of bones rather like a basket which
supports the abdominal organs. The form and connection of the leg bones
resembles roughly the arms and the shoulder-blades. The thigh-bones move in
sections of the pelvic girdle; at the knee-cap a pair of leg bones join which
connect with the ankle bones and the bones of the feet.
Now we shall describe briefly the main system that sustain the body.
1. Bones. Behind the skin, fat, flesh and the network of nerves in the body is the
framewark of bones, called the skeleton, also known as Asthipanjar (cage of
bones). There are two hundred and six of these bones, some long, some short.
The human body appears because this charming apparel of flesh is sustained by
the skeleton. Glory to Viswakarma, the Divine Architect, who by His
supernatural skill has lodged the brain in the skeleton, installed the subtle
activites of the senses, the mind, the intellect, knowledge and action, devised the
heart that pumps life, and secured with supreme skill the lungs and other organs
in their proper internal positions so that they will all function correctly even
when one moves swiftly and suddenly.
The long bones are hollow within, filled with a soft matter-like vaseline called
marrow. The short bones contain a spongy tissue inside.
Three parts of physical body are especially important for understanding the
science of soul. These are skull, the spinal column and the heart. The heart is
boneless and will be described later.
Skull. This is a chamber of twenty-two bones, consisting of two parts : the
Cranium, made from eight bones, which houses the brain; the face, formed from
fourteen bones, the teeth, part of the palate and bones of the nose, cheeks and
jaws.
Certain areas in the skull are connected with the subtle structures of the Sukshma
Sharira (astral body). In the head of a new born baby you can feel a spot that
throbs; this is the anterior fontanelle also called Brahmarandhra (the great hole).
It is formed by a gap of the junction of the frontal and parietal bones, and closes
after twenty months. A smaller pit called the posterior fontanelle is found where
the parietal and occipital bones join; this is known as Sivarandhra (hole of Siva)
or Adhipativivar (hole of the Lord).
The frontal bone in the cranium forms the forehead; on the inner side in the
centre, just above the level of the eye-holes, are two small holes called the
frontal sinuses. It is in this area that the Ajna Chakra is situated.
In the centre of the underside of the skull is a circular hole called the foramen
magnum (a Latin term meaning 'great hole') through which the spinal cord enters
to connect with the brain. The path of the spinal cord has a parallel significance
in the Sukshma Sharira.
Spinal Column. The spinal column consists of twenty-six main Vertebrae -
irregular pieces of bones. These bones are so connected that they move upon
each other, separted by layers of gristle called cartilage; in this way the whole
spine is flexible and can be bent. There are seven vertebrae in the neck area,
twelve in the back, and five in the loins. In the sacral area between the hip-bones
fused together, below this four bones fuse to form the coocyx in the area where
the animals have their tails.
Vertebrae are hollow inside, forming a column like a bamboo. Through this
hollow passes the spinal cord, protected by bones. This spinal cord is made of
nerve fibres and it is connected by the nervous system to all parts of the body,
carrying impulses to and from the brain like a central Telephone system. This
resembles the pathway of subtle energy leading to the Sukshma Sharira (astral
body).
2. Muscles. Muscles are the fibrous tissues that produce movement in the human
body. They are secured to the bones by cords called tendons. You can easily see
tendons at work by moving your hand and noticing where these cords move
underneath the skin. The bones of the moving joints are secured together by
fibres called ligaments, and soft pads of gristle (cartilage) act as cushions where
the bones move over each other. Muscles work in groups so in order to move a
limb certain muscles contract and pull on the tendons, thus moving the bone,
while compensating muscles stretch to keep the movement steady. Even when
the body is at rest, in a sitting, standing or lying position, certain muscles must
balance and adjust the body against the force of gravity.
Muscles are of two main types: voluntary and involuntary. The voluntary
muscles are chiefly concerned which movements of the limbs and they are under
the influence of our will. Involuntary muscles are found in blood vessels, in the
iris of the eye, in the walls of blood vessels, trachea, food-pipe and other places
in ihe body. Involuntary muscles are not normally under control of the will but
can sometimes be controlled by the perfection of Hatha Yoga techniques. In
general, the voluntary muscles carry out sudden and strong movement, while the
involuntary muscles with their slower rhythmic movements are concerned with
such functions as breathing food digestion and so on. The human heart is also a
muscle, and even during sleep the heart continues beating and pumping blood
throughout the body to keep it alive, while the lungs continue their steady
breathing. By the practice of Hatha Yoga, the muscles are kept in good condition
so that they will not become lazy in the cirumstances of modern living.
3. Digestion and Assimilation. In this system food is transtormed into
nourishment for the cells of the body through the functions of the mouth, teeth,
tongue, esophagus, stomach and intestines. Also concerned in this process are
the salivary glands, the pancreas and the liver. Nourishing food provides energy,
heat, and new material for growth through the complicated chemistry of the
digestive System. The main substances which should be present in food are:
carbohydrates (starches and sugars), fats, proteins (necessary for growth and
tissues), vitamins necessary for healthy growth), various mineral salts and water.
Milk contains proteins, carbehydrates, fats, vitamins and minerals salts so it is a
complete food in itself. It is the first food supplied by the mother to the child.
Milk is also taken by the human race from the cow. Body building proteins may
be had in cheese, beans, and dals (lentils and pulses). Carbohydrates for energy
are found in bread, potatoes, sugar, butter and vegetable oils. Vitamins and
mineral salts to protect the body are found in fresh vegetables and whole wheat
breads.
When solid foods are taken into the mouth, the teeth break them up and grind the
food so that it is easy to swallow and digest. The salivary glands in the mouth
provide juices which mix with the food on its way to the stomach. Saliva helps
to digest carbohydrates. In the stomach other digestive juices are produced
which start the digestion of proteins. Food stays in the stomach for one to four
hours, where it is churned at the pyloric portion by regular rhythmic movement
called peristalsis. Now the food in the form of a soft paste called chyme passes
into the small intestines through the pylorus, where more digestive juices act on
carbohydrates, proteins and fats. The pancreas and the liver produce digestive
juices that act upon the food and convert it into a milky paste called chyle. The
walls of small intestines absorb nourishment from this food, pass it to the blood
stream and thus throughout the body. Next, the remaining watery fluid is passed
into the large intestines. Here the water is absorbed by the intestinal walls and
the matter which is left is the waste expelled from the body by bowel
movements.
The food which is taken into this physical body provides the body with heat and
energy to be used in all body activities and slowly builds up the various cells. So
the nourishment of the food absorbed eventually becomes a part of ourself.
In Western countries different meats of animals are freely eaten, but those who
wish to practise yoga and the science of soul should avoid eating meat. It is
possible to sustain life simply by mourishing food without using meat and thus
avoid the cruelty involved in killing animals for food. For most people, food is a
matter of custom and habit, but habits can be changed by faith, practice and will-
power.
We have previously mentioned the three Guna-s (qualities of matter) -Sattwa,
Rajas and Tamas (purity, passion, intertia). Food directly affects these three
qualities. Rajasik and Tamasik foods encourage passion and inertia, binding the
individual to gross physical experiences. A Sattwik diet purifies the body and
extends one's knowledge and experience of the science of soul.
4. Circulation (Blood and Lymph). Nourishment is carried all over the body by
the blood stream which also collects waste material, and defends the body
against injuries. Blood contains chiefly: small-cells called red corpuscles which
carry oxygen from the lungs to the body, and white corpuscles which fight
germs, and fluid called plasma.
We have previously mentioned the spleen, an abdominal organ lying under the
ribs between the diaphragm and the stomach. This organ stores red blood cells
and helps the blood to become resistant to infection.
In the absorption of nourishment from the blood, the cooperation of the
lymphatic system is necessary. Lymph is a fluid collected from the blood plasma
containing fats and other matter-nourishment is absorbed from this and the waste
drained off.
There are three types of blood vessels through which the blood is pumped all
over the body. Good blood from the heart passes through tubes called arteries;
the impure blood returns to the heart through veins. Smaller blood vessels
between arteries and veins are called capillaries; these resemble a network of
tiny hairs.
The important organ in the circulation of the blood is the heart, which acts as a
pump. (See Illustration No. 1). This heart is divided into four sections rather like
rooms. Two upper rooms are called auricles and the two lower ones called
vertricles. If one considers the action of one's own heart, the sequence of events
is as follows. From the bottom room of the left-hand side (the left ventricle)
good blood containing oxygen from the lungs is pumped throughout the body.
The blood collects waste products, including carbon dioxide gas, and returns to
the heart by way of the right-hand top room (right auricle). Here it is pumped
down to the bottom right-hand room (right-ventricle) and sent to the lungs where
purification takes place-mainly the carbon dioxide is breathed out and good
oxygen taken in. From the lungs the blood returns to the top left-hand room (left
auricle), passes down to the left ventricle and so is ready to begin its journey
once more. This cycle of events continues throughout this course of your life,
sleeping or waking. You may feel the beating of the heart as it pumps by placing
your hand a little to the left of your chest. The heart beats faster through lust,
anger, fear, delight, over-eating, physical exertion and copulation; the heart beats
decrease through grief, fasting, weakness and shock. Sudden shock or delight
may stop the action of the heart; in extreme cases death may take place.
This brief description is from the point of view of the physical action of the
body, but there are subtle structures in the heart. From the view-point of yoga
practice, the golden sheath of the divine city, Ayodhya, which is a mass of light
filled with bLISS, has its abode in the subtle area of grape-shaped hollow of this
physical heart, the repository of blood. It is in the castle of this causal sheath that
the immortal individual soul abides with its supreme protector, all-powerful,
omniscient, adorable father-God. The temple of a yogi is inside the heart alone.
There, ever enjoying the vision of the Divinity, the worshipping yogi absorbs the
nectar of bLISS. We shall consider this subject more fully in the chapter on
Anandamaya Kosha, the BLISS Sheath.

Picture No. 1 The seat of the individual in the heart. There is a hollow of the size
of a small thumb in the heart (which is the repository of blood). Inside the
hollow is the seat of the soul, which may be likened to an infinitesimal poppy
seed. There is no form or colour of the soul. The central sign is for the purpose
of illustration alone. On the uppper side of the hollow, five luminous white rays
are emanating. They have been described in the Upanishads by the name
"Panchamukhi" (five faced). It is through these, that the sub tle Pranas (vital air)
flow,
5. Respiration (Breathing). The act of respiration involves two processes-
inspiration or breathing in, and expiration or breathing out. The lungs are
basically spongy, elastic bags for handling air; they are connected with the
windpipe, nose and mouth. Many muscles must cooperate in order to make room
for this expansion of the lungs. When you breathe in deeply you can notice how
the chest expands. The ribs are lifted and the diaphragm (which separates the
tipper and lower portions of the abdomen) lowers. When you breathe out, the
ribs drop back and the diaphragm returns upwards, thus decreasing the space in
which the lungs move and helping to empty them. When the movements of the
diaphragm are stronger than those of the chest muscles, the abdomen moves
more vigorously-this kind of breathing is called abdominal respiration. Many
women have a tendency to move the chest more than the diaphragm during
breathing; this is termed thoracic breathing.
Inside the lungs are millions of tiny air cells, each containing networks of fine
capillaries. Through the walls of these air cells the oxygen from the air passes
into the blood stream where it is later enriched also by nutriment from food and
carried all over the body. The waste material called carbon dioxide is carried
back to the lungs by the blood. The blood is purified by the oxygen breathed in
and the waste gases are breathed out. - This cycle of events between heart and
lungs has been described in the section on Circulation. The oxygen in the air
maintains life in human beings, while carbon dioxide destroys life. Oxygen is the
material aspect of Prana Vayu while carbon dioxide is the material aspect of
Apana Vayu. In general, Prana is the subtle aspect of air. It is through oxygen
that fire burns and gives light while carbon dioxide is life-giving for the
vegetable kingdom.
The whole process of breathing is normally quite involuntary and does not
require attention except for special activities needing more air, such as shouting,
singing, heavy physical exertion. Breathing may, however, be brought under
control of the will in the special techniques of Pranayama or breath control,
practised by yogis. Through the control of the gross aspects of breathing, the
subtle aspects are also mastered. Under normal circumstances, many emotional
experiences affect the breathing, which also declines in sickness.
The air which is breathed in and out serves other purposes as well as enrichment
of the blood. Air is also used in all the different activities of the voice, in
speaking and in singing. Sighing is a long slow breathing-in followed by a
sudden breathing-out. Coughing, sneezing and laughter are also produced by the
use of the air breathed in and out.
Vocal sounds are produced in the larynx, the upper part of the trachea or the
windpipe. Here are situated the vocal cords-flexible bands which alter their
thickness, length and tension through muscular action. The glottis is a gap
between the vocal cords which varies in size to regulate the amount of air
passing through the vocal cords. The epiglottis is a lid which closes during the
act of swallowing, in order to prevent food of drink from passing into the
trachea. Sounds are , produced by the vibration of air over the vocal cords; these
sounds are modified and amplified by different parts of the body. Inside the
mouth, the tongue and the palate co-operate in the formation of speech, while
other cavities, principally in the nose, head and chest, have a resonating effect,
like the gourds on a Vina. The production of sounds in the human body is
actually more complex than any musical instrument since many more parts are
involved and the co-ordination more subtle. Some sound production is
involuntary according to the reactions of the mind and the body under the stress
of emotions, but speaking and singing is mostly a voluntary activity of the will,
produced like the actions of a skilled player with a musical instrument.

Those which are seen like the branches of a tree or a bush are called the Lungs.
The inhalation by the mouth or the nostrils goes down and spreads in these
lungs. Here the air is purified and then goes in and comes out. Those that are
like rings are the organ of inhalation and exhalation. The nerves shown as
broken in the middle are the canals through which purified blood runs down to
other nerves. These lungs are the life-stay of human body.
6. Excretion. We have already considered the processes of digestion of food.
Normally the food in the stomach is digested within one to five hours; some
types of food take longer to digest than others. Digestion starts in the stomach
where digestive juices break down the food into a form in which it can be
absorbed. There is a rhythmic movernent of the stomach called peristalsis during
this process. From the stomach the paste-like chyme passes to the small
intestines for further digestion and absorption, where the peristaltic movement
assists driving the chyme on its way to the large intestines. Here the intestinal
walls absorb water, so that what is left of the food becomes semi-solid. This
waste material is the excreta or faeces, which passes to the rectum. This excreta
is regularly passed out of the body when one feels the need to empty the rectum.
The kidneys play an important part in excretion. Blood passes through the
kidneys where waste material is filtered from it. The waste material is carried off
in a yellow liquid called, urine. This is carried to the bladder by tubes called
ureters. The urine is released from the bladder through a tube called the urethra,
when we pass water. In females the urethra opens between the legs in front of the
vaginal passage; in males the urethra passes through the organ called the penis.
Some waste matter is also passed through sweat glands in the skin.
7. Nervous System. The nervous system co-ordinates the entire activities of the
body, conntrolling movements and sensations. Nerves are special fibres that
extend all over the body, communicating with the brain by means of the spinal
cord, the main centre for nervous impulses which is located inside the spine.
lt is because of the nervous system that we have knowledge of the material world
and adjust our relationship to it. By means of the nervous system we experience
pleasure and pain, heat and cold, und receive knowledge of form, light, smell,
sound, taste and touch. In the act of seeing, light rays from objects are focussed
on to the retina at the back of the eye, rather like the action of a camera.
Impulses are sent by the nerves of the eye to the brain to register this image as
seen by the eye. In the car, a complicated structure and mechanism make hearing
possible. The main part is the eardrum, which vibrates like a musical drum when
sound waves travel to it, in turn, causing vibration of a fluid inside a spiral tube
called the cochlea. The vibration of this fluid affects nerves which send impulses
to the brain, thus registering sound as heard by the ear. The sense of touch is
effected through sensitive nerve endings in the skin. Taste buds on the tongue
have nerve endings to distinguish sweet, sour or bitter things. Similarly, in the
nose are nerve endings to distinguish all kinds of smells. All these senses are
registered in the brain which has separate parts to consider messages from eyes,
ears, skin, mouth and nose, registering the sensations from the nerves and
reacting to them by sending impulses all over the body which result in the
appropriate reaction. It is important to note that our consciousness of material
sensations and events is basically an effect registered in the brain.
lf the heart is the palace of Atman (Soul), the king of the body, the brain is his
office. The brain is the great nerve centre of the body, and the seat of senses,
mind and intellect. The spinal cord is the main channel for knowledge and
action, coordinating the impulses of nerve fibres stretching all over the body in
their intricate network. On the right and left sides of the spinal cord are two
chains of nerve fibres of the sympathetic nervous system, which stimulates or
accelerates the actions of the internal organs and thus adjusts the body in its
reactions to environment. The sympathetic nerves speed up the action of the
heart, raise the blood presure, and so on. The parasympathetic nerves retard or
inhibit sympathetic action. Together the sympathetic and parasympathetic
systems make up the autonomic system for controlling the organs of the body.
The cerebro-spinal nervous system is that section of the nervous systems which
receives sensory impulses, registers them in consciousness and controls the
muscles of the body. (See Illustrations No. 3 and 4) In turn, it can be considered
as two sub-systems: 1. Central nervous system, lying within the cranium and the
vertebral column; 2. Peripheral nervous system, involving the cranial nerves
(which arise from the brain) and the spinal nerves (which arise from the spinal
cord).
Here is a brief description of the main parts of the brain itself. The cerebrum is
made up of two large hemispheres each containing different sets of nervous
centres. The centres in the right hemisphere control the left side of the body and
those in the left hemisphere control the right side of the body. These centres
function separately or together. In appearance this part of the brain called
cerebrum resembles grey matter wrinkled into many folds. Among these centres
in the brain are motor centres, related to actions of the body. Here are the centres
for movements of legs, abdomen, chest, shoulders, skull, wrists, hands, head,
eyes, etc.

In the skeleton there are 206 bones in all. The strength of a body comes from
these bones otherwise the body would be only a mass of flesh. In thsi hollow a
liquid-oily, yellow and rose in color is filled uo. Some bones are sold from the
inside.
Inter-relationship between brain, small brain, spinal column, Sushumna, heart,
liver, etc.

1. Astral body (Sukshma Sharira) pervades the whole physical body but its
management is seate in the large brain
2.
3. Small brain is of rosy colour
4.
5. The vertebrae of the spine
6.
7. Trough the Sushumna Nadi, the sensory and motor nerves are linked to
heart, liver, etc.
8.
The cerebellum is a smaller part than the cerebrum. Being covered by the back
of the cerebrum, it is not visible from above. It appears like a bush, filled with
nerve fibres from within. As in the cerebrum out of its grey and soft parts
various nerves arise connecting with cerebrum and spinal cord. The cerebellum
co-operates with the cerebrum in controlling voluntary movements.
Other parts of the brain are: pons, connecting cerebrum, cerebellum and medulla
oblongata. This medulla has centres for breathing, heart beat and other
involuntary actions. (See Illustration No. 4)
It has been impossible to avoid some over-simplification and repetition in this
brief general description of the nervous system and the brain. Without some
simple preliminary ideas, however, it is difficult to begin to study the vast details
of knowledge of the physical body and its actions. The Western system of
anatomy and physiology, dealing with structure and working of the body,
involves very precise terms which have the same meaning in any country. To
learn all these names and the parts and functions they describe is a lengthy study;
moreover, until some General idea is obtained too many fine details and
thousands of technical terms can only confuse the student. For general purposes,
we have described as much as is necessary for an elemetitary basis. From this we
can see how mind with Karmendriya-s (organs of action) and intellect, with the
senses which are the means of acquiring knowledge and experience, have their
abode in the brain. Residing in this spherical chamber, the Mind Sheath and
Intellect Sheath perform their functions of action and knowledge respectively.
Knowledge predominating brain, and feeling predominating heart for conducting
their knowledge, action and feeling, use the spinal passage. As per my own
experience, the spinal cord is the means of connecting brain and heart.
Thousands of sensory and motor nerves pervade the body in their networks and
most of them connect with the br ain through the spinal cord, and most of the
nerves go to different, limbs from the brain through the spinal cord. Just as
different flowers and leaves sustain on a piece of cloth, even so the entire body
of ours is the pattern of these nerves. All the time these nerves with their
different shapes, sizes a pattern and functions conduct knowledge and action.
The senses and organs of action are the horses that draw the chariot of Jiva, the
individual soul.
The Karmendriya-s, organs of action are considered to be five in number: anus,
generative organ, hands, feet and speech. The seat of speech is the tongue and
much of the world activity is due to speech. Sweet, pleasant and truthful action is
the ornament of speech. Bitter, unpleasant and untruthful action is the serious
defect of speech. Speech by its virtue can shower nectar, or by its defect can
create miseries.
8. Glands. The glandular system is concerned with organs which themselves
secrete fluids with special properties affecting the action or growth of the body.
There are many simple glands, such as the salivary glands, which produce fluids
which can be easily identified since they are carried away by various channels in
the body. Such glands are called Exocrine, from Greek term meaning 'secreting
out'. Other organs, however, produce fluids from the capillary blood of the
tissues and send this out in the venous blood (blood which fills veins) passing
from the gland. In this case, the fluids secreting are, so to speak, hidden within,
and are called endocrine ('secreted within'). The following are some of the main
glands of the body-some endocrine, some exocrine:
The Pineal Gland is found in the skull, roughly in the centre of the forehead,
near the upper part of the frontal sinuses. The physical purpose of this organ is as
yet unknown, but for many centuries it has been given a mystical significance.
The Thymus Gland is situated between the neck and the chest, behind the breast
bone, and is considered to regulate sexual development. The gland grows in
children, but after puberty (when sexual capacity develops) the organ seems to
become inactive.
The Thyroid Gland is situated in the throat near the larynx, and plays an
important part in growth of the individual. Lack of thyroid secretion results in
dullness of intellect, stunted growth, underdevelopment of head, teeth, hands,
and feet. In the case of a child there may be a swollen stomach, heavy legs, pale
face, loose muscles. Overactivity of this gland leads to a disease called
exophthalmic goitre in which the eyes bulge and the throat swells. Because of
imperfect action of the thyroid gland the bodies of men and women may become
deformed, ugly and disproportionate, with loss of memory, irritability and
slowing up of movement.
The Parathyroids are four smaller glands situated in the thyroid gland itself, two
in front and two behind. They affect the action of the liver, and urine. If these
glands function in an irregular way, there arise, such defects as brittleness or
decay in the bones, severe muscular spasms and nervous excitement.
The Pituitary Gland is situated in the skull, near the sphenoid cavity. lt has a very
important role in the processes of the body, and its action is also connected with
other glands- the thyroid, arathyroid pancreas and the mammary glands (in the
breast). lt affects also absorption of fats and carbohydrates in the body, and it
controls sexual growth. Irregular function of this gland produces defects of the
skeleton-giant-like growth or stunted growth, fatness, ugliness, deformity,
dullness and sloth, exhaustion and sterility.
The Mammary Glands are found in the breasts of women and assist in the
production of milk for feeding a baby. The milk flows through the nipples of the
breast.
The Pancreas, Liver and Spleen have alrady been described briefly. In the skin
are found glands which regulate the perspiration on sweat.
The Suprarenal (or Adrenal) Glands are found just above each of the kidneys.
Different parts of these glands have varying actions on growth and development.
The outer parts called the cortex relate to control of male and female
characteristics in the body. The inner part called the medulla works in
conjunction with the sympathetic nervous system and produces a fluid called
adrenalin which enters the blood stream at times of stress, such as rage, cold, or
anxiety.
The Prostate and the Testes are glands of the male concerned with sexual action.
The Ovaries are sexual glands of the female.
9. Reproduction (Sex Activity). Anlong the Karmendriya-s are the generative
organs, the private parts of men and women by means of which physical
reproduction takes place. In lower forms of life, breeding takes place without the
high specialization of the human species. In some minute organisms a single cell
simply divides into two parts. In some insects the characteristics of male and
female are combined.
In the male, the thick fluid called semen is secreted in the prostate gland; from
here it passes to the testes where the sperm is produced. The semen and sperm
are considered the essence of the body and should not be wasted. A great deal of
semen is lost to the body in even one sexual intercourse. Brahmacharya is the
practice of sexual continence which is enjoined for the youth and the monk and
more specially for a Sadhak. Semen is the essence of the body--it is the
sustenance of life and very essential. In one copulation 6 to 12 grams of semen is
lost. Therefore, by too much of sex-indulgence, end of life is accelerated. One
should not waste semen until at least 25 years of age even in a dream, otherwise
it is like committing suicide. From the moment of impregnation to the birth of a
child the period is 270 to 290 days. Therefore a man should renounce sexual
indulgence during this period, otherwise the progeny can never be virtuous and
self-controlled and the impression of lustful experiences of parents will pervade
the mind and the body of the child. In India, the ancient concepts of the different
stages of man's life involve an ideal conception of the meaning and purpose of
existence and rest upon a broader and more dignified view than the greedy or
careless pursuit of pleasure, in living only for the day. In Hindu society, marriage
is fundamentally a religious instiution, and the conception of a child a sacred
duty. A good wife worships God through her husband and attains a deep spiritual
satisfaction. In Western countries marriage is so often only a matter of
convenience or the satisfaction of pleasure alone, which becomes dulled after too
much gratification. The birth of children often becomes a burden rather than a
sacred pleasure, and over-indulgence in sexual activity breeds frustration and
weakness. In the Vedas it is said:

"By the practice of Brahmacharya the gods conquered death and attained
Brahma".
This body is the chariot of atman, the Divine City. The Vedas being the divine
revelation are self-authority and the supreme Guru, who is the bestower of
knowledge and realization here and hereafter, is God Himself.
Rishi Patanjali says:

"He being unobstructed by time is the Teacher of even the ancients."

Whether that God is called Shankara, Vishnu, Hiranyagarbha (Cosmic Mind), or
Virat Purusa (Cosmic Being), this entire knowledge and realization have been
bestowed by this Supreme Soul, and the same science of soul even now
continues through the succession of Gurus and disciples. The Upanishad-s are
some portion of the very same teaching of the Lord and they contain the spiritual
wisdom. Just as the succession of physical bodies continues by the actions of
bodies, so the divine knowledge continues through the holy scriptures and the
Gurus. The Upanishad states

Here the teacher Yama has beautifully compared the human body with a chariot
that takes the individual soul to liberation. In the chariot of the body atman is
seated as the charioteer or the Lord of this chariot. Intellect is the driver who
catches hold of the reins of mind. The horses in the form of senses graze on the
field of sense-enjoyments. Thus, the wise men call this Atman conjoined with
mind, intellect and senses, the enjoyer. Further, the Veda describes the human
body Thus

The body has thus been described as a holy city with eight chakra-s (centres of
divine energy) and nine doors (the nine openings of the body). In this holy abode
of Ayodhya is a golden sheath in which are various luminous orbs. In the centre
of these orbs lives the immortal Atman (soul). When Jivatma or individual soul,
endowed with the light of wisdom and accompanied by Prana-s, mind and
intellect and senses, enters by the comman of the Creator into this holy city, it
becomes Ayodhya (unvanquishable) because where the father Maheshwara
(Great Lord) is present with Jivatma none can conquer that holy city. In this very
city is your true dwelling.

Entry into Annamaya Kosha (Food Sheath) Let us enter into the physical
portion of this holy city through meditative vision and see its inner form. The
description of the human body that we have given in the foregoing pages in
mainly for the purpose of enabling the Sadhakas to enter into it.
Food is of 4 different kinds: (1) which is eaten by the teeth, (2) which is drunk
by the throat, (3) which is licked by the tongue, (4) which is sucked by the lips.
All these four kinds of food when digested are converted into Rasa (juice),
blood, flesh, marrow (the white substance inside the bones), fat and bones and
after these the essence of food becomes semen in men and Raja fluid in women.
These latter are the life-stay of the human body and are Sattwik (pure)
predominating and in them Sattivik elements air, water, fire, ether and earth are
present. These go to form the material cause of the body.
See the divine subtle architecture of the Lord, bidden in every limb. Consider the
inception of this body, how by contact of sperm and ovum (Shukra and Raja) a
small mass of flesh (Morula) is formed in the mothers womb. Jiva, the individual
soul, directly enters this embryo. lt is not necessary, as the saying goes, that Jiva
comes with the rain that falls on the earth, and from earth enters into food and in
the form of nourishment gradually enters into the semen, and by combination of
sperm and ovum becomes manifest in the morula. The Jivatma, however, has the
power of entering into the body and coming out of any part thereof as it wishes.
Its entry is as a lord surrounded by servants, the twenty-four or twenty-five
Tattwa-s (elements). These are as follows :
Prakriti (matter), Mahan (cosmic mind-stuff), Ahamkara (ego principle), five
Tanmatra-s (subtle elements). (These are classed as eight Prakriti-s, because they
are causes of the succeeding effect.)
Five organs of knowledge, five organs of action, five gross elements, one mind-
these are sixteen Vikara-s (effects.)
This makes twenty-four Tattwa-s, but since we divide Mahan into two, Chitta
(mind-stuff) and Buddhi (intellect), the total becomes twenty -five .
When the embryo is formed, all these Tattwa-s assume the shape of an oval mass
and Jiva resides in the middle of this egg-shaped embryo. After entering the
morula, Jiva, by the force of its consciousness, transmits its activity through
Chitta, and having attracted the Sattwik portions of five gross elements, starts
growing in the form of foetus. But the growth of the foetus does not mean that
there is a parallel growth in the astral and causal bodies of the Jiva. These two
bodies are in the form of subtle lights and exist as potency only. When a light is
kept in a cave it illuminates that cave only, but when the light is kept in a large
room it illuminates the whole room. In the same way, the rays of these bodies go
on expanding with the growth of the foetus. If Jiva does not enter into the morula
formed out of Population, the foetus is not formed, and even after a foetus is
formed, through the effect of some Karma there might be a miscarriage or
abortion, when the Jiva goes out. Without the association of conscious Jiva the
inert elements cannot perform any function. The conscious foetus goes on
developing but attracting Sattwik portions of the five elements which are mixed
with the mother's blood. With the growth of the foetus the luminosity of the
subtle bodies also goes on developing. The causal and astral bodies have the
ability to expand or contract and they assume the form of the physical body in
which they dwell. They shrink in the body of a mosquito and expand in the body
of an elephant, and so perform their functions pervading the bodies they possess.
Thus the food sheath in the form of foetus goes on developing.

The Developing of the Food Sheath The food sheath is made up of the Sattwik
portions of the five gross elements and it develops because of them. Jiva, abiding
in the womb, attracts the Sattwik portions from the mother's blood until delivery
of the child. After being born, the baby normally feeds on mother's milk which is
considered more Sattwik (pure). All food materials, whether solid or liquid or in
the form of warmth or giving air, are affected by the three Guna-s (qualities of
matter) abiding in the five elements. When a baby starts eating or drinking, these
three Guna-s Sattwa-purity, Rajas-passion, Tamas-inertia become more manifest.
You may observe this by noticing how those who eat Sattwik food in moderate
quantity are generally free from laziness, are full of vitality, sleep less and have
sharp intellect. But even they become prey to sleepiness, laziness, and sloth
when they eat too much. Whatever Guna predominates in the food made up of
five elements with three Guna-s implied in them, is reflected in the physical
body. Before this happens, the food which enters into the body is first converted
into the Rajasik forms of blood and chyle; the Tamasik gross part is thrown out
in the form of excreta, urine, perspiration, etc., then the Sattwik portion is
converted into Ojas (vitality) and Retas (semen) which help the growth of the
physical sheath. According to the increase in quantity of these Sattwik portions,
the body becomes more and more Sattwik.

Other systems
Apart from the other sheaths-Pranamaya (vital air sheath), Manomaya (mind
sheath), Vijnanamaya (intellect sheath) Anandamaya, bLISS sheath)-there are
other five sub-sheaths, also called systems, within the Food Sheath itself; these
are of earth, water, fire, air and ether. These systems sustain and nourish their
particular cells. The atoms of earth go to form bones, of water-blood, of fire-
gastric processes, of air-respiration and of ether-support for all these subsheaths.
The principle involved here is that the subtle elements pervade and sustain the
gross ones. These elements should not be confused with the chemical elements
of modern science, each having a given atomic number; we refer to an ancient
concept of metaphysical rather than scientific terms. According to this, all
objects of the world are pervaded by five gross elements -akasha (ether), Vayu
(air), Tejas (fire), Jala, (water) and Prithivi (earth), of these the last four are
prevaded by Akasha, the first. These represent the five modifications of matter
(Prakriti). They are in turn prevaded by five Tanmatra-s (subtle elements). The
Tanmatra-s are produced from Ahamkara (ego-principle), which arises from
Mahan (cosmic mind stuff). Mahan itself implies an equilibrium of the three
Guna-s (Sattwa, Rajas and Tamas), and which is the first effect (vikar) of Alinga
Prakriti pervaded by the subtlest of the subtle-Brahman (Absolute). Thus, every
gross body is dependent upon its internal subtle bodies and sheaths. The
devolopment of Prakriti (matter) is from its latest state and then through the
subtle energy of the three Guna-s (states) to Mahan (cosmic mind stuff) from
which arises Ahamkara, the principle of individuality. Thence are produced the
five subtle elements (Tanmatra's), from which evolve the five material elements-,
Akasha, Vayu, Tejas, Jala and Prithivi. We have previously referred to the
detailed constitution of the sixteen Vikara-s (effects) and the dual aspects of
Mahan as Chitta and Buddhi, thus enumerating the twenty-five Tattwa-s
(elements). These concepts may at first be found complex to Western readers,
but in fact they represent a way of understanding the subtle processes of life
itself, and meditation on these subtleties will, in itself, demonstrate the validity
of the point under discussion-that the gross aspects of material life are, so to
speak, secondary aspects of a primal subtlety.

Stability of the Food Sheath

The Food Sheath can continue for a few months without solid food material; it
can continue for a few days without water; it can live for a few minutes without
breathing; and it can continue for a few seconds only without etheric sustenance-
a man would soon die if he is sealed in an iron because he will not get air and
ether elements. The element of fire is concerned with the heat of the body.
Deficiency of fire is harmful for the food sheath because body and limbs are
likely to become cold. Thus these five elements go in and out of the food sheath,
which receives life and nourishment from them and brings about Sthula Bhoga
(gross enjoyment) for Jiva as well as its eventual release.

Functions of the Food Sheath

The Karma-s (actions) of Jiva, the individual soul, bear fruit in three ways - Jati
(class), Ayu (life) and Bhoga (enjoyment). These are easily-seen in the activities
of the waking state of consciousness. In this state, active Rajas overpowers
Sattwa and dulls Tamas and engages one in enjoyments of sense objects.
Amongst these gross enjoyments are such pleasures as food and drink. The
experience of sweet or sour taste is by the tongue, seeing various sights by the
eyes, hearing many sounds by the ears, smelling by the nose, coming and going
by the legs, giving and taking by the hands, excretion by the anus, urination, and
seminal discharge in sex pleasure by the female and male organs. Thus Bhoga,
enjoyment, in the form of gross objects which is both painful and pleasant is
performed by the physical body or food sheath through the ten Indriya-s
(senses).
Jati (class) includes rank, class, birth and form of life (animal, vegetable), in
short, the position in which Jiva is placed at birth due to accumulated Karma-s
from previous lives. All actions produce consequences, some immediately,
others at a later date, others still in Jati in succeeding births. These consequences
are pleasurable or painful according to the virtue or vice of the actions. Changes
such as old age and disease take place in this body (subject to birth and death)
which is the dwelling of Jivatma, individual soul, from the Moment of its entry.
In this body, sustained by the four other sheaths (Pranamaya, Manomaya,
Vijnanamaya, Anandamaya Kosha-s or sheaths), the gross fruits of Karma-s
culminate. Here Purusha (soul) is circumscribed by Prakriti (matter) and suffers
through the Taptriya (miseries) of birth and death, virtue and vice, actor and
enjoyer.
Ten, organs, five Prana-s, five sub-Prana-s and ten vital centres are included in
the physical sheath, but only their gross aspects are known until and unless there
is Sadhana (spiritual discipline). The grossness of the physical sheath arises from
the predominance of Prithivi, the earth element; its knowledge is acquired by
practice of Asana-s and Pranayama etc. as specified in the Yoga Sutra-s of
Patanjali (II-52, 53),
By Pranayama the veil of Klesha-s covering the divine light is attenuated by the
Sattwa and the mind attains quietude and becomes fit to concentrate as described
in the Prolegomena.

In the State of Sleep

When the physical body is tired through its everyday activities, the waking state
of consciousness which predominates in Rajas and Sattwa becomes quiescent
and Tamas predominating sleep manifeste. Then the physical body lies inactive
like a machine at rest. When some degree of Rajas increases during sleep,
dreams start appearing; a little of Rajas quality still persists in sleep state,
through which digestion of food, blood circulation and other internal functions
continue. The pleasure and pain experienced in the dream state are a second type
of enjoyment (Bhoga) in the fruition of Karma.
In the state of sound sleep-there is a third kind of enjoyment. After a sound sleep
a man either feels that he slept a very comfortable sleep or his mind-stuff felt
troubled. In this way, every body experience pleasure or pain in deep sleep.
Attainment of self-realisation. To attain self-realisation it is necessary to refine
the discrimination between Prakriti (matter) and Purusha (soul), the two great
principles that exist in the gross physical sheath. For this purpuse one will have
surely to practise the Samadhi-s of Maharshi Patanjali enumerated earlier in this
book. The preliminary stages of Samadhi are explained below.
Method of Sadhana (Spiritual Practice)
One should engage in continuous Sadhana with faith and preseverance after first
purifiying the body by the austerities of the first four kinds of Raja Yoga,
namely: Yama (ethical restraints), Niyama (moral observances), Asana (physical
postures), Pranayama (breath control). After this one can train the mind to
become adept in the practice of Dharana (concentration). Sit peacefully, in
seclusion, in any posture in which you have become adopted by regular practice
so that the position is comfortable and effortless. Renounce the Samkalpa-s and
Vikalpa-s, the thoughts and imaginations of the mind, until you find stillness.
You may then practice Unmani Mudra by closing your eyes and fixing the mind
in meditation at a spot between the eyebrows. At this stage the imaginative
faculty should be concentrated at this point to visualize light, as if seen with eyes
opening inside. Thoughts should not be allowed to arise and there should be no
extra pressure on the brain; do just a steady visualization of the light between the
eyebrows in the forehead for 2 to 4 minutes. Sit in a relaxed mood. Because the
steady effort of concentration in focussing the gaze tires the brain and causes the
mind to wander, so after two to four minutes this visualization should be relaxed
while you continue sitting comfortably in your asana in a peacefull attitude.
After two or three minutes you may try concentration between the eyebrows
again, followed by another relaxation of effort. For proper practice a qualified
guide is required in the case of beginners. In the absence of a Guru (teacher) one
should pray for guidance. In the case of a sincere devoted aspirant who has
purified himself by Yama, Niyama, Asana and Pranayama, Guru may become
manifest in the form of inner guidance. Faith, purity and persevereance will
always bring divine grace in the form of Guru, either as a qualified teacher or as
inner revelation. Slowly, by regular practice of concentration, you will gradually
come to see this light arising in the middle of the eyebrows. In the beginning, it
may be very small, dim or smoky. It may appear like a flame, a glow-worm, an
electric light or sunshine asa practice continous.
How long this stage takes, varies according to the Temperament of the aspirant
and the degree of practice. Gradually, by sitting still in a comfortable posture and
suspending mental functions, the will power of mind and intellect increases- and
clarifies the image of light. From the first moment of its appearance, efforts
should be made to keep this light steady. As, there is more and more steadiness
the light will become clearer and brighter. This light is called the divine eye, or
the subtle eye. As the Sadhaka (aspirant) acquires control over this light he will
be able to move it to any region of the body he wishes and be able to see the
subtle characteristics of the food sheath by its light. Once the image of this light
has clarified and mastery has been obtained over it, this divine eye may be used
to see gross objects and the subtle objects beyond the grasp of the senses. Some
imaginative faculty is necessary only in the initial stages. This light exists
always in the middle of the eyebrows but it is not seen by most men without first
practising Dhyana Yoga, the Yoga of meditation. The light itself is not
imaginary; it is subtle eye of the human astral body. Preliminary imagination
merely assists the removal of obstacles that prevent this light from being
manifest. When this subtle eye is revealed and mastered, the aspirant acquires a
torch, as it were, by which he can perceive subtle objects beyond the grasp of the
senses. By this light you may see all the internal parts of this divine city of the
body in the state of meditation. Some aspirants confuse this function of the light
with that of the mind, but mind is only the prompter of the subtle eye of this
vision and, therefore, separate from it. We will describe the nature and function
of the mind and intellect later in this part. It is by this divine eye that these too
will be properly understood.
Now, with the help of this light, you should enter into the Annamaya Kosha, the
food sheath, which is the grossest covering of the soul. You will be amazed at
the skill and intelligence of the Divine Architect, Vishwakarma.
We do not know exactly when yogis first discovered the subtle centres in the
physical body through the practice of meditation. Following upon Vedic
descriptions of the eight chakra-s (subtle centres of the body), and after the Yoga
Sutra-s of Patanjali, methods of awakening the chakra-s by Pranayama, Asana
and Mudra were refined. These methods have a favourable influence on
meditation. It is correct to include these methods under the term Hatha Yoga, as
the Sanskrit term Hatha means 'obstinate', and these methods necessitate
persistent or obstinate practice.

The Chakras
Situated in the spinal cord in the spinal column are special centres, from where
groups of sensory motor nerves arise. They pervade the entire body to rejuvenate
it with life force in the form of knowledge and action. The main of these are
known as Ida, Pingala and Sushumna and these connect with eight centres of
vital energy in the body called chakra-s. Some modern writers have identified
these channels as the spinal cord with the sympathetic nervous chains, and the
chakra-s as the nervous centres (plexi) of the body. This is incorrect, as these
structures are not perceived without special meditation, nor can their activity be
equated with their gross structure. lt is rather like the filaments of an electric
lamp which establish a gross circuit, but light does not shine until the electricity
flows. When the vital current of meditation flows through the nerve centres of
the body they become luminous to the subtle eye and shine with beautiful
shapes, colours and movements. In the illustrations of these chakra-s they are
shown a little imaginatively in such shapes as lotuses and wheels. These do, in
fact approximate to the actual shapes, but since they are not gross objects, is not
possible to give a standard exact description. Many people have described these
chakra-s in different ways for this reason, yet the general shapes correspond to
lotuses and wheels in shapes, colours, movements and positions.
It is not enough simply to perceive these chakra-s. One must expetience directly
position and movement of the Prana-s (vital airs) which pervade the chakra-s;
one must experience the colours, forms and functions of the Prana-s and the five
Tanmatra-s (subtle elements) implied in them. Every aspirant should endeavour
to obtain this special knowledge, thus the vital centres may be truly awakened.

The Root of the Chakra-s

The root of all the chakra-s is the spinal cord, situated in the spinal column, and
may be seen by the vision of meditation. But the forms that are seen in the
chakra-s appear in front of the nervous plexi which arise from the spinal column.
Just as the reflections of the objects are seen in a mirror, so the visions of the
chakra-s are projected to the nervous plexi. In the Sushumna (the spinal cord)
there are also some more Nadi-s (channels of subtle energy) called Vajra, Chitra-
, etc. These, may be experienced directly by the aspirant.
At first, the chakra-s are seen as very gross, unsteady and changing shapes and
sizes, but by intense concentration and meditation they appear more clearly and
more naturally -with all their subtle details. The subtle processes of these chakra-
s and the experience relating to them can only be fully and perfectly acquircd
when the aspirant has perfected Samyama Jaya, the mastery over the three-fold
practice of concentration, meditation and Samadhi (superconsciousness).
I shall give descriptions of the chakra-s on the basis of my own direct
experience, together with other accounts for comparison and additional
information.
Ultimately, the purpose of this knowledge is for each aspirant to experience
personally the unsurpassable glory of Prakriti (nature) and by this valuable
science of the chakra-s be able to renounce attachment to Annamaya Kosha, the
food sheath, and having realized the Atman (soul) to attain release from
bondage.
Kundalini, the Coiled Mystic Force
Knowledge of the Chakra-s is gradually acquired after the awakening of
Kundalini, the mystic latent force in the body. On the basis of Hatha and Tantra
Yoga scriptures. (See Illustration No. 7) this is a latent aspect of cosmic energy
located in the Adhara or Muladhara Chakra, identificd with the basal plexus.
Here, at the place of yoni, above the anus and below the generative organ, is a
triangular shaped Agnikona or triangle. Inside this triangle is a radiant lingam
(phallus) shaped like a bud called Swayambhu Linga. Kundalini lies at the
mouth of the Sushumna Nadi on the head of the Swayambhu Linga. This primal
energy, which desires union with Shiva Loka, the world of the Absolute, lies
coiled like a serpent three and a half times round the lingam, in a dormant or
sleeping state, appearing like the shape of a conch-shell. When Kundalini is
awakened, she moves upwards through the Sushumna, irradiating with her touch
the three Nadi-s Vajra, Chitrini in the centre, and Brahma Nadi in the centre of
this. The triangular formation of the three Nadi-s is the symbol of Shabda
Brahman, the Brahman of sound. When Kundalini is awakened she moves
through these Nadi-s with a hissing sound and brings illumination to the
aspirant. It is a popular belief that the Sadhana of the aspirant easily goes on
even without effort after the glorious awakening of Kundalini, although this is
often only a partial awakening and for complete success there should be Shakti
Pat or infusion or grace through the Guru. I have given these conceptions of
modern Gurus (teachers) here in brief.
Kundalini according to Raja Yoga and My Own Experience

It is correct to say that when contact is established between the Apana Vayu
(vital air of the lower part of the body) seated in the Muladhara (basal plexus)
and Brahmarandhra in the crown of the head through mind principle, there arises
a light in the area of the spinal cord. The contact is brought about by
purification, practice and the power of will, and the light is Kundalini. When this
light manifeste fully, it illumines the different parts of the body and irradiates the
chakra-s as it passes through the path of the Sushumna Nadi in the spinal cord
and enters into Brahmarandhra in the crown of the head.
However, the view that Kundalini is the primal Brahmic energy appears to be a
relatively late concept and not quite correct. The early scriptures do not discuss
Kundalini in describing the evolution of the world, and even the Yoga Darshan
of Patanjali does not mention Kundalini as the primal energy. It is true that later
commentators have mentioned Kundalini and the Chakra-s.
In our Illustrations No. 4 and 8 the position of Sushumna and the Chakra-s is
clearly shown. The head of the spinal cord starts from the medulla oblongata (the
spinal bulb connecting with the cerebellum) and passes downwards through the
spinal column towards the coccyx. After the first lumbar vertebra it narrows to a
thin filament. The spinal cord is hollow like a tube and somewhat resembles a
snake in general appearance. lt is possibte that because of these luminous Nadi-s
or astral tubes, that are located in it, are termed Kundalini in a figurative way.
There is a Nadi on each side of Sushumna- that on the right side is called Surya
Nadi (the solar Nadi or Pingala or Yamuna, that on the left side is known as -
Chandra Nadi (the lunar Nadi) or Ida or Ganga. The usual terms are simply
Pingala and Ida; Yamuna and Ganga are, of course, the names, of well-known
rivers in India and are here used symbolically). Similarly, Sushumna is
sometimes called Saraswati. The junction of the three Nadi-s at the Ajna Chakra
is known as Mukta Triveni and is compared with famous Triveni or meeting of
three at Prayaga (Allahabad) where the three rivers Ganges, Yamuna and
Sarswati meet. The three Nadi-s arising from the Muladhara Chakra pass
through the spinal column, uniting at the place between the eyebrows. The
Chakra-s in the Sushumna appear like rose-buds arising from the creeping stem
of the rose, or like lotus buds swinging on a lotus stark. These buds blossom
when the rays of the sun in the form of awakened Kundalini touch them.
Kundalini, the Brahma Nadi, glows with the light like a subtle electric wire,
illuminating the Chakra-s which seem like glowing pearls hanging from a
luminous golden wire.
Kundalini and its Awakening
What is the Kundalini? From a scientific point of view it can be considered as
follows. Where the uppar bone of the coccyx and the lower bone of the sacrum
join there is a bunch of nerves appering like the roots of a bamboo. This is the
seat of Muladhara or Adhara Chakra, the basal plexus. This is perhaps the most
impure part of the body, as it is surrounded by tubes that carry excreta and -
urine. The size, position and other details of the basal plexus are shown in
Illustrations No. 8 and 9. In the centre of the bunch of nerves is a triangular
raised structure like a small top or a black grape. Here various sensory and motor
nerve fibres join from different places, and sensation of these nerves may be
equated with the perception of the triangular shape of Muladhara Chakra. The
path of Sushumna, lda and Pingala parallele the course of the spinal cord and the
parasympathetic nerves of the autonomic nervous system, linked with the
ganglia which constitute the main plexi in the body and which may be equated,
with the Chakra-s. Situated in the small point in a triangle there is an oval-
shaped fleshy structure where are entwined very subtle and fine nerves
resembling a cobweb. This is called Kundalini by Hatha Yogis. Remaining
nerves Vajra etc. are also sensory fine nerves. Thus, these chakra-s, like the
subtle network of tissues in the gross.body, are the bunches of subtle sensory
nerves which are ever illumined by the radiance of Vijnanamaya Kosha (Intellect
Sheath).
lt would be an error to suppose that Kundalini and the Chakra-s are simply the
gross structures of the body. As we have explained earlier, the food sheath is the
result of more subtle processes, and not vice versa. Because of the impurity of
the body the chakra-s normally cannot be seen without special Sadhana (spiritual
training). That is why the Yoga Darshan of Patanjali states:

"Thence is destroyed the veil of the light."

When the veil of Tamas (inertia) that obstructs light is destroyed, the entire
internal vision becomes apparent. Then the chakras are seen as lotuses by the
force of Bhavana or feeling, and shine by the radiance of Vijnanamaya Kosha,
the intellect sheath. Otherwise, when veiled by Tamas, they are not visible. In the
course of removing the veil of Tamas it may be found that there are blockages or
knots in the Sushumna which may be opened by the force of Prana (vital air) so
that they become luminous by will-power during the state of meditation. Just as
constructions in a hollow rubber tube may be opened by the force of a current of
water so may the knots of the Sushumna be opened by the force of Pranik
currents.

Other Views Regarding Kundalini

The basic facts of the experience of Kundalini have been expressed in various
ways and by various symbols. Here are some other views and analogies
1. The Prana-s (vital airs) are pervaded by a positive electrical charge that
combines with the negative charge of the body by an effort of will; then arises a
divine light which enables one to have inner experiences. This light is Kundalini.
2. Kundatini, arises as a divine light in Muladhara Chakra when prana (vital air
of the lower part of the body) is joined to Prana by mental force.
3. Apana is described as the lower Arani or churning rod and Prana as the upper
one; both are churned by the force of will and then arises the light of Kundalini,
the awakening of which forms the basis of the Intellect Sheath Yajna.
4. Kundalini is considered the Nachiketagni described in Kathopat nisad. Having
received this light, a Sadhak becomes a hero like Nachiketa. According to
Shwetashwatara Upanisad, then that yogi crosses the ocean of birth and death:
Na Tasya Rogo Na Jara Na Mrityuh. Praptasya Yogagnimayam Shariram.
"Having attained the body purified in the fire of Yoga, there is no disease, old
age or death for him."
5. In a Chinese mystical work Kundalini is called Spirit Fire.
6. Western @writers have called it Serpentine Fire.
7. Madame Blavatsky, a Theosophist, a disciple of a Rishi, has described it as
universal electric energy. She states that it is luminous and powerful and belongs
to the category of universal electrical energy; It travels faster than ordinary light
whose speed has been calculated to be 186,000 miles per second.
8. Other Sadhaka-s have seen in the state of meditation a luminous wheel like a
circular firework, shining in Muladhara. This fliery wheel moves in the Susumna
in a serpentine manner, changing its colour and illuminating the chakra-s and
revealing their functions as it passes on to Sahasrara, the thousand-petalled lotus
at the crown of the head.
9. Votaries of Nadopasana, the meditation on mystic sounds, consider Kundalini
to be the Para sound that arises in the navel region, fusing into sound and light
simultaneously.
Thus there are various views on Kundalini. Nevertheless - it is an irrefutable fact
that this is a unique divine light, with the help of which one can see directly the
mysterious inner contents of the body and also the subtle contents of the astral
world.

The Cause of not seeing Light in Chakra-s.

Aspirants are often unable to perceive light in the chakra-s. They experience a
little movement or gliding of the Prana-s there but nothing else. Why is it so ?
The reason for this is resolved by deeper meditation. One finds that just as a
smoky chimney veils the light of a lamp so the body filled with Tamas veils the
light of Kundalini and one experiences only indistinct processes of Prana, felt by
the internal body but not seen. In my own experience it was found that if
Anandamaya Kosha (bLISS sheath) was overpowered by Tamas, the lights of
other sheaths grew dim or were extinguished, just as normally happens in deep
sleep. (I should explain here that realisation of any object in meditation is
attained only in that Kondition when one has no general awareness of his body,
of directions, time, space or place, and is aware only of the object of meditation
which appears just in front of him but not in any clearly defined distance or
direction.) On entry into the spinal column by meditative vision one observes
shining, just in front, a wire as thin as a cobweb, like lightning in the clouds. In
that wire there are several curves; in those six or seven curves there are luminous
objects like pearls or diamonds, and top of it also are a few radiant points. Later
it was revealed through wider vision that the wire was Arahma Nadi situated in
Sushumna, illuminating the seeds or subtle centres of the chakra-s which
appeared as glowing pearls. This is called Kundalini. The drop-like glistening
marks at the top were the senses which were connected to Sushumna. This has
been clearly shown in Illustration No. 8, together with the situation of Kundalini
or Brahma Nadi, Chitra and other nerves in the spinal cord. These are the abode
of power and knowledge conveying principles- Prana etc. The correct forms of
these do no appear to Sadhaka-s as long as the Prana-s are overpowered by
Tamas. Because of our impure food and drink and the impure emotions of anger,
lust und so on, the impure Prana-s enwrap the Nadis and do not allow the
aspirant to see them or experience their mystic detailshe merely feels a little bit
of sensation. By practice of austerities, however, the Pranamaya Kosha becomes
more and more pure, thus freeing the Prana-s from impurities so that they
become more transparent. Eventually the chakra-s blossom like lotuses, as it
were, and are seen very clearly. In this way, many Sadhaka-s have seen the
Sushumna in a luminous red form and Kundalini that abides there in the form of
a serpent. These subtle mystic lights may appear big and gross because of the
contact with the physical body; otherwise they could not be visible at all.

Invisibility of Subtle Objects in a Gross Form

Every luminous object shines as a gross object in contact with a gross form. For
example, the atoms of the five tanmatra-s (the subtle elements) become visible
when they come in contact with the five gross elements. Even the causal and
astral bodies which are invisible by the gross senses appear in gross forms
because of the contact with the physical body. Further, even the subtlest Atman
is seen because of its contact with the Chitta (mind-stuff). Thus, these subtle
divine lights become visible on the basis of some gross substratum and are
eventually refined and fully realized. In the same ways as through the wonderful
eye of the microscope subtle forms can be seen, so through the divine eye, which
the goddess Prakriti has bestowed upon every immortal son (soul), everyone can
learn to see, in meditation, the mysterious objects of the inner world and thus
attain the final goal of life.

Logic about Kundalinii and Chakra-s

Chitta (mind-stuff) is the knowledge-predominating part of the body and is inert,
but in association with the Atman it manifest consciousness. Similarly,
Kundalini and the chakra-s are inert until illumined by the purity of the divine
eye. On death, the gross Prana-s (vital airs), Kundalini and the chakra-s, being
part and parcel of physical body, are destroyed with the body.

The Awakening of Kundalini

What is this awakening? Even in the Tamas (inertia) predominating bodies of the
generality of mankind, the luminous rays of Manomaya and Vijnamaya Koshas
(mind and intellect sheaths are functioning, just as they do in the bodies of Yogis
filled with Sattwa (purity). But most people cannot see these luminous rays
because the divine eyes has not been awakened. This awakening cannot take
place when Tamasik food and drinks have made their bodies impure, and when
worldly and evil thoughts and desires have tainted their minds. After the practice
of meditation on the chakra-s, aspirants may acquire some knowledge of the
functions of the lights of mind and intellect sheaths, but for a long while they
may not realise the actual reason and the true nature of these experiences and full
realization of the inner life does not manifest. But, when aspirants purify
themselves by austerity, proper diet, study of scriptures, celibacy and other
aspects of Yama and Niyama, they may receive the Kundalini Shakti (power) by
the grace of God. As this shakti becomes manifest and starts working with great
force, there arises the vibrant and radiant state of the awakening of Kandalini. If
the light appears and than soon disappears again, this cannot be considered a full
awakening of Kundalini. Complete awakening only occurs when this shakti
functions in the aspirant ceaselessly and permanently.
Forms of Awakening
These are two main forms of awakening of Kundalini - (1) the ascent of Prana-s
(Pranotthana), (2) the origination of the luminous state.
(1) The ascent of Prana is described thus. By mental force of any form the Prana
starts performing the functions in the chakra-s without the inner light arising.
Apana Prana, the vital air of the lower part of the body, becomes excited by
constant strokes of meditation and churns the area of nerves and tissues in
Muladhara, the basal plexus, generating a vibratory movement of Prana from the
base to the head of the spinal cord. The experience of this movement resembles
the movement of ants or the flow of warm water or vapour. Sometimes this inner
touch becomes very cool and the entire body is thrilled, the hair standing on end.
This is called Pranotthana. This ascent of Prana may be brought about by special
Pranayama exercises and Satkarma (body cleansing- acts) of Hatha Yogis. This
practice is said to destroy the preponderance of phlegm in the areas of the bunch
of nerves at the basal plexus, after which the gliding movement of Apana is
clearly experienced in the spinal cord from Muladhara to the top of Sushumna,
the spinal cord. This movement of Apana then becomes very quick and in this
condition of speedy flow of Prana the limbs of the Sadhaka often jerk. Hands
and feet may be jerked upward and some Sadhaka-s are even suddenly lifted into
the air, falling at a distance. Sometimes a Sadhaka experiences the sensation of
elevation but is not really above the ground. Other Sadhaka-s experience subtle
inner soundsthe ringing of bells, chirping of birds, singing of crikets, drums,
cymbals, lutes, flutes, and the noise of thunder; these sounds continue for several
years. By ceaseless practice obstructions are removed and the Pranik current
passes freely and properly along the Sushumna and enters the area of the brain.
Then, as one's Sadhana develops, one experiences Tandra (half wakefulness),
Nidra (sleepy condition) and Tamasik Samadhi (an inert trance sleep). Ignorant
Sadhaka-s are lulled by calling this latter condition Yoga Nidra, the yogic sleep,
and are satisfied, but a Sadhaka does not acquire proper realization by such inert
Samadhi. In this way, full knowledge remains inaccessible and Sadhaka-s remain
away from self-realization and God realization until the next luminous condition,
that of conscious Samadhi, becomes mainfest. Even after the ascent of Prana one
cannot have vision of the chakra-s so long as they are veiled by Tamas, nor can
one experience their particular hidden powers. In such cases it is said that the
lotuses (chakra-s) are closed and have not bloomed. These lotuses bloom and the
chakra-s become visible when the light of Sattwa (purity) increases. In fact, there
is nothing like lotus there, and as such there is no question of its blossoming.
The experience of the ascent of Prana may produce a sensational touch in the
chakra-s, but not of vision.
(2) The luminous awkening of Kundalini may be understood by the following
analogy. Imagine a well decorated room with various electric light bulbs of
different colours and with electric fans for air. At first there is no light and no
movement of air, but the moment the switch is on, the room is lit by the
differently coloured lamps, the objects in the room are illuminated clearly, and
the fans start currents of air moving. In the same way, when the devotion of a
Sadhaka connects with the stream of affection of a teacher, skilled in Yoga by
grace of God, divine light becomes manifect and the vital airs move, just as if a
switch in the body had been turned on. By the suffusion of vital electricity
through the wires of Sushumna the entire inner body with all its subtlities as well
as the objects of the gross body all become illumined, Chitta (mind-stuff)
disengages from the physical body and turns inwards, linking itself to the inner
world. Then the divine light passes through Sushumna, illuminating it as it
infuses the Prana-s in the channels of the spinal cord, causing the lotuses in the
area of the body plexus to swell and blossom; removing obstructions in the
functioning of knowledge and action it reveals internal processes, lights up the
arteries, veins, and nerves in the skeletal cage of the body and then enters into
Sahasrara, the thousand-petalled lotus at the crown of the head. In this state there
are continuous light streams from the chakra-s situated in the spinal column in a
torch like vital flow ; this current of light may be directed to any inner part of
one's body or any part of the cosmic world by which one may gain knowledge of
those objects just as one might hold an amalaka fruit on his palm. There can be
can doubt as to the reality of this condition which is a higher state of
Samprajnata Samadhi (Samadhi with consciousness). It would be a mistake to
consider the achievement simply a result of Sadhana only. In fact, Sadhana
brings to fruitfulness past Karma-s (actions) even from previous births good
karma-s facilitate the crowning achievement of Sadhana in the Samadhi-s. A
Sadhaka endowed with sharp intellect on experience in higher Samadhi the
Vijnanamaya Kosha, the intellect sheath, that abides in Brahmarandhra, in the
crown of the head, as well as Anandamaya Kosha, the bLISS sheath that abides
in the heart. When there is a preponderance of Sattwa (purity), the body of the
Sadhaka is illurnined inside and outside, like a glass vessel, and the achievement
of many years' Sadhana may be realized in a few hours, so the path of Yoga may
become very short, easy and pleasant. Although in order to achieve full success
and mastery in realization the Samadhi must continue ceaselessly, yet once the
Sadhaka has crossed the dry and difficult track and been rewarded by the unique
divine vision, he attains a bLISSful state which is unimaginable and
indescribable. The internal bodies of the Sadhaka become so filled with the
suffusion of Sattwa that he can offer all his possessions as if no more than a
straw at the feet of his Guru as Guru Dakshina (teacher's fee). He can offer his
very head at the lotus feet of the Lord. Nothing in this temporary world of the
physical body and senses holds any infatuation for him in this Sattwik
intoxication called Vishoka, the sorrowless state. O Sadhaka brothers, struggle
unceasingly to attain the glorious destiny of realization, leaving behind the
illusory and ephemeral joys and sorrows of the world. Remember the words of
Yama, Lord of Death:

"He who has not yet rejected wickedness, who is not tranquil and subdued,
whose mind is not at peace, cannot attain Atman; this may be realized only
through knowledge of reality."
This Atman cannot be attained by those who have not given up wrong conduct,
who are restless and filled with doubts or perverted reasoning, or who are not
constant in nature. The Atman is attained by Prajna, by Ritambhara Prajna- the
state of consciousness filled with truth. How is this Prajna achieved? In
Prashnopanisad the Rishi instructs us:

"Seek that Atman by austerity, by practice of chastity, by faith and knowledge."

Please follow this instruction. You will then realize the fruit of Sadhana in the
form of discriminative understanding of Purusha and Prakriti (soul and nature)
and thus attain liberation.

The Vision of the Chakra-s

Now with the divine lamp of meditation you should enter into this divine city of
Ayodhja by the path of Yoga, as illustrated in Illustration No. 8. Gradually, refine
the vision of the subtle centres from Muladhara to Sahasrara, remembering that
the source of every chakra is in the Sushumna abiding in the spinal column in
the form of subtle sensory and motor neves. Further, these two kinds of nerves
have formed the shape of bunches in different main nerve cetres of the body and
during meditation these bunches on being magnified by divine light appear as
chakra-s. We have illustrated the chakra-s according to traditional Tantrik
literature without any comments and for complete description of the chakra-s,
their presiding deities, colours, forms and roots letters, see the Table on page 65.
As already mentioned earlier, such descriptions cannot be taken completely
literally as the experience and the interpretation of different Sadhaka-s vary, but
the underlying reality of the chakra-s is constant, inspite of minor variations of
formal knowledge (See Illustration No. 7). It is precisely because true
knowledge of the chakra-s lies in the experience itself and not in mental and
verbal descriptions that the Sadhaka is encouraged to bring this reality to life by
his own meditative vision.
1. Muladhara Chakra. The chakra, when overpowered by the three Guna-s
(Sattwa, Rajas, Tamas), is seen in meditation as a pattern of purple black-berry
colours, in which red shines predominantly; in size also about that of berry.
When Rajas (passion) predominates, there is a veil of yellow-orange colour over
the black-berry; in Sattwik (pure) condition some whiteness mixes with these
colours. The earth element Prithivi predominates in this chakra. The rectum, the
lower part of the large intestine, is four or five inches long, in the form of an
elephant's trunk; so this has been called Ganesha Chakra. Just behind this, near
the coccyx is the main area of Muladhara Chakra. When the Pranik function
described before starts in this region one has the experiences described hereafter,
but those who have not perfected Dharana (concentration) may get confused
images from different chakra-s. The experiences of neophytes are often
unsystematic and mixed with wrong knowledge and imagination. Only by steady
concentration does the vision and knowledge of these chakra-s become
systematic, sure and perfect.

For the Beginners: At this chakra some neophytes experience a red burning
flame, waves of smoky light rising, flames of fire from a sacrificial altar, blue
and yellow colours, a shining orb like a black-berry, a kind of firework when
illuminated (e.g., sparklers, coloured light, chhachhundara, Jalebi, Anar).
Sadhaka-s have seen the Sushumna in the form of a luminous rod or pillar, a
golden yellow snake, sometimes a shining black snake about ten inches long
with blood-red eyes like smouldering charcoal, the front part of the tongue,
vibrating and shining like lightning, ascending the spinal column. It has been
seen in the form of a small black Shaligram (an idol of Vishnu), or as momentary
coloured light that flash, appearing and disappearing. Sometimes the experience
may be unpleasant. For instance, because of fear there may be trembling,
perspiration, dizziness as Prana is withdrawn from hands or feet or other organs
and enters into Sushumna, and one may feel as if the Prana-s were departing
from the body; sometimes the nerves of certain organs are forcibly and
unpleasantly contracted, sometimes the push of the excited Apana Prana may
cause bladder or bowels to move involuntarily. Such unpleasant experiences are
momentary and will be transcended if one bears them. Such sensations subside
very easily by a little Rechaka Pranayama (special breath exhalation) as
described later in this chapter. At times there may suddenly-arise visions of
natural scenery, gods and Siddha-s (spirit beings), musical experiences, temple
hymns and praises. One should remain indifferent to these visions, good and bad,
keeping the mind focussed on the chakra which one desires to realize fully. One
should become identified with that chakra until its true vision arises and its
knowledge is gained; otherwise one's expcrience is incomplete and misleading.
True vision and knowledge of Muladhara Chakra: On the basis of my own
experience it can be said that the vision of Muladhara involves the vision of
Ganesha Chakra and the area from anus, to the large intestine, the area of the
nerve fibres that form a horse-tail pattern in that region, and the area of the
coccyx. All this may be seen separately and together. The true vision consists of
seeing directly in this area the function of Apana pervading the sensory and
motor nerves which control the actions of excretion and urination. It may be that
some sadhaka-s might have experienced Muladhara in the manner described by
Tantra Shastra. I do not refute this but according to my reason and experience
Muladhara Chakra does not fully agree with the Tantrik forms, similarly with all
the other chakra-s. In illustration No. 8 different types of chakra-s have been
shown in their particular places of the gross body. Please meditate on these
places and have your personal experience of the chakra-s.
2. Swadhishthana Chakra. This chakra is situated in front of the spinal column
at a distance of about three inches above Muladhara, in the region of bladder (in
the case of a woman, the uterus), and restum where lies the gland named Shukra
Kosha (seminal vesicle). According to Tantra it has six petals and within the
chakra is a shape like a crescent moon or a conch shell. This chakra shines in the
area of the seminal vesicle like liquid in a golden cup. In Sattwik state, it appears
as pure as the Ganges water in blue sapphire. In Rajasik state, it is like milk in a
golden cup. If overpowered by Tamas, it is dark. A vapour appears to arise from
this centre, pervading the entire body and affecting its functions, nourishing the
limbs and bestowing peace. This vapour is water-predominating and has a
special connection with phlegm, semen and other liquids of the body that are
modifications of the water element. Really, in the area of this chakra there is
sementhick and white in colour tinged with blue. By meditating at this spot one
derives special help in the practice of Brahmacharya (celibacy). Although, like
Muladhara, this chakra is in the region of impurities, the Tamas-predominating
region of Apana Prana, yet by the godly vision of Vairagya (dispassion) an
aspirant can conquer lustful desires.
3. Manipura Chakra (also called Nabhichakra-navel plexus). This chakra is a
very important centre in front of the spinal column in the navel region. Here
thousands of nerves unite and numerous ramify to pervade the upper and lower
organs which go to make a wheel-like centre. According to Tantra, this chakra
has ten petals and in the centre a triangular shape. This centre is predominated
by the fire element. lt is described as like the rising sun; in the middle it is red,
and around it there are effulgent blue-white rays, thus it appears like a solar disc
with surrounding rays. A foetus in the womb receives nourishment to sustain
development from this place; thus it is clear that by entering into the body
through this centre one can attain knowledge of the entire body. Patanjali
Maharshi says:
Nabhichakre Kayavyuha Jnanam (Yoga Sutra 3-29)
"By meditating on the navel centre one attains knowledge of the whole body"
Bhuvana-Jnanam Surye Samyamat (Yoga Sutra (3-26)
"By concentration on the sun one attains knowledge of different loka-s-worlds".
Commentators have interpreted it to mean that concentration is to be done on
Pingala Surya nerve. Others have taken the word 'Sun' to mean Sushumna Nadi,
'the sun' as this 'navel plexus', but the sage Vyasa has described the knowledge of
several worlds (upper and lower regions) in commenting upon this. However, as
we shall see, there are also chakra-s designated 'Sun' and 'Moon' between
Manipura and Hridaya chakra (the heart centre).
By the name of Manipura the importance of the chakra is also evident.
Just below the navel are small intestines where food is digested and assimilated.
Here Samana Prana -the vital air of the body between heart and navel-comes in
contact with Apana. This centre is waterpredominating and facilitates digestion
and the flow of gastric juices, and also controls the actions of stomach, liver,
pancreas and intestines with their- fluids, as well as blood circulation in this
region. By voluntary influence upon this centre the mystical unmanifested aspect
of sound known as Para reveals itself. One meditates upon the Para sound in the
navel. Pashyauti is the form of sound meditated upon in the heart, Madhyama in
Vishuddha chakra (in the throat) and Vaikhari,is the sound produced by the
tongue.

4. Surya Chakra (Sun Centre). A little above the navel, on the right side of the
liver, is Surya Chakra which is predominated by the fire element. Both Surya
and Chandra are in the region of activity of Samana Prana, as mentioned above.
With the help of Samana the Surya Chakra helps the digestion of food. You can
learn of experience the functions of the digestive process by concentration upon
this centre. The form of this chakra is that of a small solar disc.

5. Chandra Chakra (Moon Centre). This chakra is a little above the navel on
the left side, in the area of pancreas and spleen. The pancreatic juice is
characteristic of the lunar chakra. It helps the digestion of food which mixes with
gastric juices and the bile and liquid of the duodenum. In this digestive process
Samana Prana is the essential cause of the juices. Here you should visualize to
experience the process of Samana by which the juices are distributed and their
origin. Also see how this lunar disc is the subtle nourishment of the heart and
other organs of the body.

6. Anahata Chakra. This is also known as the Heart Chakra. It is situated in the
subtle space of the physical heart in the chest, - between the two lungs. It is
within a small hollow space like the fore-part of the little finger or like a small
white grape. This is shown in Illustration No. 1. This subtle heart is described as
the dwelling place of jivatma, the individual soul, together with mind stuff and
ego. It is the size of the fore-part of a baby's thumb, oval in shape and luminous.
Neophytes find it resembling a lotus bud which glistens outside like raindrops; in
the middle is a veil of green lustre shining like a Venus star and inside this a
white butter like luminosity similar to electric mercury light. Due to the
reflection of the blood of the heart this bud appears to be rosy. This chakra is air
predominating. But Sadhaka-s in the Ananda (bLISS) and Asmita (ego being)
states of Savichar and Nirvichara Samadhi visualize some coloured spheres or
covers in this centre. Moving from the outer spheres to the inner you will find,
these are in the following order : (1) Brahman, (2) Subtle Prakriti, (3) Subtle
Prana, (4) Ahamkara (ego principle), (5) Chitta, wherein is the abode of atman.
These spheres are of differing colours and are luminous (Illustration No. 22).
Here Atman and Paramatman are realized, who are completely different from all
the physical objects. But even this vision of atman and Paramatman is not
obtained in a pure way even by the divine eye. Atman is properly realized in the
Chitta, associated with Ahamkara, while Paramatman is realized in association
with subtle Prakriti in the cave of the heart or the ether of the heart. The science
of the etheric basis of the heart will be described in the final section on
Anandamaya Kosha, the BLISS Sheath. This science, being most subtle,
acquired last.

The Abode of Conscious Principle. It is, however, a fact that the abode of
Jivatma or individual soul is in this Chakra. Although the subject will be dealt
with in detail in the chapter on Anandamaya Kosha, we give a cursory view
here.
Not we alone, but all knowers of Atman, under one name or another, in different
parts of the world, declare that the heart is the seat of the Jiva. Various
descriptions are given in the Upanisad-s.:

"God is seated in the hearts of all beings, causing them by His illusive power to
revolve as if mounted on a machine, O Arjuna."
Christians consider the heart in the form of a rose flower and believe, in the
mystic birth of Jesus in the form of a babe there. Many Catholics adore the
Sacred Heart of Jesus and have pictures of this for devotion. In India devotees
consider the heart to be a temple of the Lord, and having meditated upon this
concept of Jyotirmaya Swayambhu Linga, the oval mass of light, experience this
in vision. The famous Yogi Aurobindo considers the seat of Jivatman to be in
this very place in the form of Hritpurusha (the soul abinding in the heart). In
brief, there is no doubt that the abode of the conscious principle is in the heart
only. Atman and Paramatman are the only two conscious principles. Even in
everyday language it is seen that when one has performed a praiseworthy act or
is taking a vow, one instinctively places one's hand at the heart and asserts "I
have done this work" or "I will do that particular thing". Most people referring to
themselves with strong feeling automatically bring their hand to their heart when
saying "I" ore "me". Thus, it is instinctively recognised that Jivatmata denoted
by the pure form of "I" has its abode in the heart, and in Samadhi there is direct
realization of this. Just as ether is present in an empty vessel in a house, so also
Brahman pervades in Anahata Chakra (a particular hollow space) in the heart.
Therefore, Brahman along with subtle matter (Prakriti) subtle Prana, Ahamkara
(ego principle), Chitta (mindstuff) and Jivatman the six principles, may be
realized in the heart. Patanjali Maharshi says : Hridaye Chittasamvit (Yoga Sutra
3-34) ("By meditation upon the heart the Atman is realized.") Yachaspati Mishra
in his commentary upon this explains: Tatra Vijanati Swamiti ("There, in the
heart, he realizes the Self.")
Some teachers believe in the existence of Manas Chakra near the lotus of the
heart but on the right side, while others say, below Vishuddha Chakra and inside
the right nipple. This is said to be the centre of lower mind. Others identify
Manas Chakra with Chandra Chakra and state that meditation here purifies the
mind.

7. Vishuddha Chakra. This chakra is above the heart, in the region of the
throat, near the thyroid gland and within the trachea or soundbox. This chakra,
white within and sky-blue from without, is semilunar and is predominated by
Akasha Tattwa or ether element. There are nearly sixteen cartilages in the sound-
box, perhaps on the basis of this, Vishuddha Chakra has been described as
having sixteen petals. The unmanifested sound called Para which arises from the
navel centre becomes manifest in the form of Vaikhari at Vishuddha Chakra.
Here arise the seven swara-s (notes of the octave) which are the basis of music
and other sounds. Here abides Udana Prana, the vital air of the throat region,
which is predominated by the air element. It is believed that by meditating upon
this place and awakening this centre the Sadhak acquires clear audience, since
this chakra converts the 'sound Brahman' from Madhyama into Vaikhari or
manifest sound. Patanjali Maharshi further says:
KanthaKupe Kshut - Pipasa - Nivrittih and
Kurma - Nadyam - Sthairyam (Yoga Sutras 3-30, 31)
By meditation upon the pit of the throat there is cessation of hunger and thirst,
and on the Kurmakara Nadi (nerve), just below the pit of the throat, comes
steadiness. This is a nerve in the chest just under the pit of the throat, in the
shape of a tortoise, entering into which the mind becomes steady.

8. Ajna Chakra. This chakra is located between the eyebrows in the region of
the frontal sinus and the ethmoid bone in the skull. Here are two glands like
brown coloured sand particles. Surgeons consider them useless, but they are
wrong because they do not know the actual functions of these glands. They are
bodies with electrical charges, one positive and the other negative; when a
Sadhaka enters into meditations the waves of will power bring them in motion
and their contact appears in the form of light. This light is seen in the state of
meditation as a circular form or like the flame of a lamp. This appearance of the
chakra is sometimes in the form of two illuminated petals, white in colour. This
chakra is the seat of Mahat-Tattwa or cosmic mind and is dominated by it. By
the force of will and practice one can learn to throw the light of this chakra to
infinite distances, just like a torch light, and attain knowledge and experience of
any object to which it is directed. This is an Instrument for amplification of the
divine vision, by which a Sadhaka becomes the seer and knower of distant
objects.
Murdha-Jyotishi Siddha-Darshanam (Yoga Sutra 3-32)
By meditating upon the light that shines in the hole inside the skull, one gets
vision of the Siddha-s-higher beings. (Comment by Rishi Vyas : Shirah Kapale
Antashchhidram Bhaswaram Jyotistatra
Inside the hole (Brahmarandhra) of skull there is shining light. Commenting
upon this Vachaspati Mishra says that by concentration (Samyama) on the upper
hole of the Sushumna one gets darshan (vision of Siddha-s. Here the vision in
the skull is directly attained by the divine eye, because in the state of meditation
the obstructions of the physical structure are removed, and the vision of the
Siddha-s, who move in the sky, is revealed by directing the divine sight through
the passage of Ajna Chakra. By Samyama at this place one acquires divine
powers, with the aid of which one can fulfil any desire. For this reason this
centre is called Ajna Chakra (centre of command). Whatever Samkalpa (will
power) in the form of command passes through this centre becomes so powerful
that no power can undo it or render it ineffective. The most famous example of
the function of this centre is often quoted that by his third eye Lord Siva
destroyed Madana (Cupid).
The reason for the appearance of two petals is that in Ajna Chakra the three
Nadi-s, Ida, Pingala and Sushumna, join at the middle of the two eyebrows
which has been shown in the Tantrik books as ajna Chakra; it is only a variation
of our Illustration No. 8; this confluence is variously known as Triveni Mukta
Triveni Siva Netra or Eye of Siva, Bhramari Guha, Jnana Netra or Eye of
Wisdom. This is like a place of pilgrimage for yogis, and leads to realization if
concentrated upon. These three Nadi-s terminate near the Brahmarandhra, the
top cavity in the skull, a little above the middle of the eyebrows. When a
Sadhaka is adept his meditation upon Ajna Chakra, he is then able to enter into
Sahasrara. lt is as if in order to enter the university of Sahasrara one must first
appear for examination at ajna Chakra. In order to qualify for both relative and
transcendental knowledge at Brahmarandhra one must develop powerful
meditation and one-pointedness of mind. More detailed explanations of the
function of ajna Chakra will be found in the section on Jnana Netra in the
chapter dealing with Vijnanamaya Kosha, the intellect sheath.
Thus, the exposition of Chakras concludes with ajna Chakra. They are based on
a Vedic hymn 'Ashta-Chakra Nava-Dwara eight centres and nine doors. One
must bear in mind that the main source of the chakra-s is in the Sushumna or
spinal cord and which is very subtle and small, but the chakra-s illumine and
influence the corresponding physical centres in the body. The light of the chakra-
s functions through the sensory nerves, while their active energy functions
through the motor nerves. This is why an aspirant, in the state of meditation, sees
the corresponding physical centres specially illumined and active through the
influence of these subtle chakra-s. For example, the light of adhara Chakra or
Muladhara Chakra illumines the anus, the rectum, and the lower part of the large
intestines; the light of Swadhishthana Chakra illumines the seminal vesicles
situated at the root of the generative organ; the light of Manipura Chakra
illumines the group of nerves of the small intestines; the regions of liver and
spleen are illumined,by the light of Surya Chakra and Chandra Chakra; the heart
is illumined by Anahata Chakra; the throat by Vishuddha Chakra; the middle of
the eyebrows by Ajna Chakra. The science of the functioning of the Prana-s
(vital airs) is also revealed in the light of these chakra-s.
In addition to the eight chakra-s already described, some have also included
Sahasrara or Shunya Chakra and, in between ajna and Sahasrara from inside,
Soma, Lalana and Manas Chakra-s. However, according to scriptures, and in my
own experience, the Chakra-s are only parts of Brahmarandhra, in which abides
the astral body that is composed of the five subtle elements and that contains
Manomaya and Vijnanamaya Kosha-s. According to Tantra-s, Soma and Manas
Chakra-s are centres between ajna Chakra and the Sahasrara. They are described
as follows:
Manas Chakra: It is composed of six petals, of which five are considered to be
the centres of sound, touch, form, taste and smell; the sixth petal is considered
the means of attaining experience of dreams and subconscious states.
Soma Chakra: This is said to be a little above the Manas Chakra. It has twelve
petals which are the twelve vritti-s: faith, contentment, purity, self-control,
affection, dispassion, guilt, pain, honour, anxiety hunger and thirst. This is also
called Niralamba Puri or seat of the soui in Turiya state (the fourth, non-
transcendental condition).
Some people call these Lalana and Kala Chakra-s. The upper wall of ajna
Chakra appears as clear as a transparent plate when seen by the Divine eye;
some take this also to be another chakra. In fact, these are the luminous centres
of senses, organs of action, mind and intellect and resemble petals. These
chakra-s in the skull are really parts of the Brahmarandhra or Sahasrara. The
region of the skull, seen by the light of mind, intellect, the ten Indriya-s (senses)
and five subtle elements, is luminous inside. Detailed description of this will be
given in the chapter on Vijnanamaya Kosha.
Experience of the chakra-s already described culminates in the Sahasrara which,
so to speak, crowns them. This is also known as the tenth door or
Brahmarandhra (great hole).
Sahasrara: This place is two inches inside from the two temples, nearly three
inches inside from the eyebrows, in the middle of the cerebrum, nearly one inch
above the uvula and just above the anterior fontanelle. It is in a small hollow, in
the form of a mass of light. Ida, Pingala and Sushumna, the subtle nerves arising
from Muladhara, pass through the spinal column and take two paths in the area
of the uvula at the back of the throat. One branch goes to the cerebellum and the
other goes to the frontal sinus, a little above ajna Chakra. The latter path ramifies
in various luminous subtle sensory nerves and terminates. In the rest of the brain,
the light of seventeen luminous Tattwa-s, principles of Manomaya and
Vijnanamaya Kosha-s, shines so that the entire skull appears like an inverted
silver bowl or umbrella. lt shines like the sun from outside, and inside in Sattwik
(pure) state, like mercury light kept in a vessel of silver. The thousands of
convolutions of the brain that are illumined by the light of the seventeen Tattwa-
s appear like the luminous petals of lotus. This is why the luminous centre of
Vijnanamaya kosha is known as Sahasrara, the thousands petalled lotus. At first,
Sadhaka-s see this in the form of several colours; gradually a synthesised vision
is possible in Savichara Samadhi and that also when a teacher keeps the Sadhaka
in his care and shows him all this. This Brahmarandhra is, so to speak, the office
of the soul, or the laboratory where individual and universal knowledge is
acquired and the fruits of Karma-s are enjoyed.
The scriptures have given various views of the experiences acquiredby mastery
over this centre. "Having become established in Sahasrara, the yogi becomes
free in all states; he becomes rooted in happines and free from grief and
bondage." (Chainik Yoga-Dipika). By the blossomin of the Sahasrara the yogi is
said to acquire various psychic powers: Anima, the power of becoming minute,
Mahima, the power to enlarge Leghima, the power of lightness, Garima, the
power of heaviness, Prapti, the power of reaching anywhere, Prakamya, the
power of realization of all wishes, Ishatva, the power to create, and Vashitva, the
power to command all. These are known as the eight Siddhi-s ; there are also
Riddhi-s or minor Siddhi-s. If the yogi can free himself from attachment to such
powers he may become the knower of the Supreme and seer of the three periods
of time. And, further, Tesham Sarveshu Lokeshu Kamachara BhavatiHe
becomes able to move in all the worlds by his mere desire. He may acquire every
kind of knowledge concerning the world. This is as declared in Chhandogya and,
Brihadaranyaka Upanisad - s.
The Power Attained by the Visualisation of Chakra-s
For the sake of true knowledge and experience, every aspirant should realize the
chakra-s in the sequence already explained. Knowledge of these chakra-s will
remove the idea 'I am a body' that retards individual progress. People
consciously or unconsciously affirm that they are a particular body, a particular
set of emotions, even a particular mind, yet the essential "I" that affirms this is in
fact separate. A man may easily feel "This is my house" because it is the place in
which he is living, but it is as if he believes himself to be the house and not the
dweller in it. When the individual soul is freed from absolute identification with
a particular body or mind the aspirant may be carried towards the goal of true
self-realization. This is, fulfilled when the Sadhaka reaches the abode of Atman
which is Anandamaya Koshta, the bLISS sheath. Before this he must pass
through Pranamaya, Manomaya and Vijnanamaya Kosha-s. Having attained
knowledge and proper experience of these, one is able to enter into
Ananadamaya Kosha. Therefore, the next step after realization of Annamaya
Kosha, the physical or food sheath, is entry into Pranamaya Kosha, the vital air
sheath.
The science of Pranamaya Kosha will be acquired by visualizing the functions of
the Prana-s (vital airs) in the different parts of the physical sheath which is the
abode of the Pranamaya Kosha. The vital airs pervade these parts, particularly
the chakra-s. Here is a special Sadhana (practice) which you will find very
helpful in acquiring the science of Prana-s. By means of this Sadhana the
concentration of the aspirant becomes very powerful and one-pointed. Then the
ability to have the vision of subtle elements and to realize experiences increases
abundantly.

Spacial Prana Sadhana: Some preliminary mastery of the basic practices of

Pranayama by place, time and number is valuable for this special Sadhana;
otherwise there may be difficulty or delay in entry. The elementary practice of
Pranayama should be learnt from a qualified teacher, and will vary with the
aspirant. In General, the practice involves a regular period each day, set aside for
developing control over breathing by measured intervals of breathing in
(Puraka), retaining breath (Kumbhaka) and breathing out (Rechaka); these are
usually practised in time measures of 1 : 4 : 2. When inhalation and exhalation
are harinonized steadiness develops so that Dharana (concentration) and Dhyana
(meditation) become better.
Please remember, it is not only in Hatha Yoga but in every Sadhana that proper
persistence, tenacity and will power are required. However, the aspirant should
avoid recklesness or overstrain. Gradual gentle practice with confidence, care
and faith will lead to success.

Meditation on Prana in the Chakra-s

Then, it will be possible to meditate on Prana in the Chakra-s by a subtle method
of intensifying Dharana (concentration) and thus obtain proper knowledge. First,
sit in any Yogasana that has been mastered and practise Rechaka Pranayama
slowly and peacefully. Then follows this special Prana Sadhana
1. Focus your mind on Muladhara Chakra and try to see by meditative vision a
warm vapour-like substance, rising from this place and gliding through the
spinal column, stopping at particular points and touching them, finally passing
out of the nostrils slowly. In this practice one should follow a natural mild
process of breathing without force in inhalation or exhalation. Then through the
meditation itself, try to identify the humming sound of a black bee with the
rising vapour, and when exhaling add the nasal sound of "M" of 'AUM' and let
your mind be absorbed- in it. lf the continuity of exhalation and sound breaks
down midway, start the practiee again from Muladhara and take the vapour to
Sahasrara without interruption. Go on repeating this sadhana with patience and
faith, and enjoy the delight of the vapour movement with the humming sound
until the experience becomes clear and real. By this method the movement of
Prana becomes mild and even appears to stop in the end, but the humming and
the touch of Prana will become more and more intense. Continue this practice
until you are firmly established in it and experience inner satisfaction. Do not
allow yourself to be distracted by the desire for hasty progress but simply give
full attention to the gradual practice. Always, even at the time of inhalation,
allow the breath to enter slowly with perfect mastery and take the Prana together
with the mental Sound of "AUM" to Muladhara and fix it there. Dear aspirants,
you must be careful here. lt is possible that while you are engaged in this
Sadhana your mind may by wandering into some unknown places. Tie the mind
down by the thread of meditation and move it along with the Prana. By
developing steadiness your future progress will be possible.
2. Now, with the vision of meditation, try to reach Muladhara and at first you
will find an altar of fire, triangular in shape, and visualise that flames arising
from this altar are illumining the spinal column and passing out of the body
through the Brahmarandhra. Feel this happening with the exhalation of breath
and hear the humming sound continuing all the time. Now, with the breathing in,
you should see and feel the kindling of the flames in Muladhara, and hear the
long sound of "AUM" as an invocation, awakening the flames and causing them
to burn brighter. You should have an intense mental feeling that you are being
absorbed in the fire from the altar.
3. Now you should become aware of Apana Prana in the form of exhalation
creating a special activity and movement in the region of the anus. In physical
activity Apana Prana causes the downward movement to expel excreta by
animating the sphincter muscles, but when Apana ascends to the navel region
this movement stops. The field for functioning the Apana is therefore from navel
to the soles of the feel. Now in meditation you should become aware of the
subtle force of Apana in this area; you should feel its exhalation right from the
soles of the feet. Next, you should feel that all impurities are passing out with
this outgoing breath and associate this with the mental sound of "BHUH", the
word in the Gayatri Mantra which refers to earth. During breathing in you should
see and feel sanctifying energy entering the body with the sound of Aum. By
practice in meditating on the exhalation of Apana the duration of the breath
becomes controlled and its subtly increases. Eventually the time taken in
completing one exhalation should be sufficient for completing "AUM BHUH" in
a long smooth sustained manner.
4. The final refinements are to intensify the whole progress of Prana. In
breathing out with "BHUH" one should feel intensely that all impurities are
passing out with the outgoing breath, while Prana rises through Muladhara,
Swadhishthana, Manipura and the other chakra-s in order, filling the brain with
vital air which leaves through the nostrils. Now it will seem as if there is a
vacuum in the body, which should be filled by breathing in, taking Prana through
the nostrils and gradually through Ajna, Sahasrara, Vishuddha and the other
chakra-s slowly down to the soles of the feet, accompanied by the humming
sound of "AUM"; in this movement the chakra-s should become kindled with
energy. By the regulated practice of this special Prana Sadhana, both Prana and
Apana are controlled and the Sadhaka develops the power of attracting food
elements from the air, from the surface of the earth, from the ether, or from
distant places.

By careful and continuous practice of the stages of this Sadhana the piercing of
the chakra-s is achieved quickly and easily. When one attains realization of
Apana Prana, or sees the light that arises in Muladhara, Kundalini is awakened.
Until the light arises in Muladhara or Ajna Chakra-s one should persevere with
this practice of "The Garland of Meditation". Do not be satisfied with the mere
ascent of Prana or with the hearing of the mystic Anahata sounds. Without the
light one does not get inner realization or proper knowledge. But by patience and
devoted practice the veils of darkness gradually fall away until the chakra-s and
the Prana-s are properly experienced, and Kundalini is awakened. This Sadhana
has been described on the basis of the practice of other yogis and my own
experience. Continue the same process of Prana Sadhana on Swadhishthan and
all other chakra-s. Then you will be able to follow side by side with
understanding of the subtle science of Pranamaya Kosha or Vital Air Sheath as
described in the next chapter.

CHAPTER II

PRANAMAYA KOSHA (VITAL AIR SHEATH) AND ITS SCIENCE

Discrimination from the Science of Annamaya Kosha (Food Sheath): In the

previous chapter we have described the physical sheath or the Annamaya Kosha.
When Atman is not realised anywhere in the gross body, one finds the physical
sheath to be just the play of five Mahabhuta-s or the five gross elements. The
aspirant, then, finds opportunity to dive deep into this matter. His aspiration for
realising the Self bacomes intense. The idea of attachment to the body gradually
wanes. The body-idea flies fast and the attachment to body is removed in course
of time. Consequently, he tries to find his essential self in this body only. It is
due to delusion that man has taken this body to be his atman, and having
forgotten the glorious Atma-Swarupa, the essential nature of soul, has taken
upon himself the attributes of birth and death which really belong to the physical
sheath. This delusion is removed when one is able to understand the science of
the physical body, when one is able to see the real nature of the body from within
and without. While Annamaya Kosha or the Food Sheath is the modification of
effect of the five Mahabhhuta-s or the gross elements, the Jivatman or the
Individual Soul is entirely distinct from that. The soul and its essential nature are
quite different from this body. The individual soul is ageless and deathless, and it
is the embodiment - of power and wisdom, but this physical body is subject to
birth and death; it suffers changes such as childhood, boyhood, youth and old
age. As long as one maintains the idea that this body is the Atman, so long this
remains the cause of bondage. This discrimination only dawns by the vision of
self.

The fruit of discrimination: By the dawn of the "Discrimination of the self"

(Atma-Viveka) the chitta or the mind-stuff, being detached from all sides,
devotes itself to the enquiry or search of Atman. Then there is certainty of quick
attainment of self-realisation. There is yet another very soft veil known as
Pranamaya Kosha or the vital air sheath which keeps active the first hard
covering of the soul, the physical body. This vital air sheath pervades the
physical sheathpermeates it within and without. It keeps the physical sheath ever
engaged in different activities, and infuses life into it. In the absence of the vital
air sheath this physical body cannot live even for a single second. This vital air
sheath is of the form of the physical sheath, but much subtler than the physical
sheath, much softer and ever wakeful. It exists by permeating the physical body.
Its description is given below.

The general description of the Prana (Vital Air): This physical body of man is
constituted of the five gross elements, and the modifications of these elements
constitute the food for this body. This life of the physical body is sustained by
the earthly food such as grains, roots, fruits ; etc., water and food that produce
heat and energy. The Rajas predominating air that moves in the midway sky is
also needed as food for sustaining life. Apart from this gross Prana there is a
subtle Prana also, that sustains life, which arises from the contact of the Jivatma
or the individual soul with the Chitta or the mind-stuff, and having thus arisen
sustains the life of causal body and the astral body. lt is because of the life of the
causal body and the astral body that this physical body is kept alive. This is my
own experience. The gross Prana comes to an end with the death of the physical
body but, during life, the subtle Prana and the Jnana Shakti, the power of
knowledge, both arising from the cave of the heart, become the life-force and
through the medium of the astral body keep the Vyana air active, thereby this
body is kept alive, fresh, blooming, active, energetic, satisfied, strong and
healthy. The five Prana-s and the five sub-Prana-s are related to the Pranamaya
Kosha or Vital Air Sheath just as limbs are related to the body. Just as there are
various limbs in the physical body such as mouth, hands, feet, etc., even so these
Prana-s are limbs of Vita[ Air Sheath. Now we describe the origin etc. of the
Prana-s.
The characteristics of Prana : "". That which is the main support of all living
beings is known as Prana. Though other gross elements are also sustainers of the
body, yet Prana is next to akasha or ether in its subtlety. The subtle force is more
powerful than the gross one. Therefore, from the point of view of subtlety and
supreme utility, it is specially known as Jivan-data or the giver of life. Just like
the great element air (Vayu), this Prana also is ever in motion. At no time do its
activities cease; and it does not stop while waking, or in dream, or in deep sleep
states. In the initial stages of Samadhi the inhalation and exhalation become
slow; in other words, by the effort of Pranayama or breath-control the external
motion of the Prana stops and the remaining Vyana etc. continue to function.

Origin of the Prana : The Sattwik portion of Vayu Mahabhuta or the gross air
element exists in the human body in the form of Prana. When human body is
formed, the Sattwik portions of the five elements become material cause of this
body. Among them the Sattwa predominating Vayu or air also, in the form of a
material cause, as Prana, exists in the body as an auxiliary. The air that we take
in through inhalation and throw out by exhalation serves as nourishment similar
to food and drink. But it should be remembered that the Rajas predominating
Vayu or air is not always the giver of life. When it is mixed with various
poisonous gases, and other impure objects, it becomes life-destroyer. For
instance, the air at the very high levels in the sky and the air in the depths of the
earth may be life destroyer.

The nature of Prana: The Prana (vital air) that is formed out of the Sattwa
portion of the gross air element, is not visible to our gross eyes even as the
Creator is not visible, but it is experienced through the sense of touch (by the
skin). It assumes the form of any gross object, with which it comes into contact.
During meditation when a Sadhaka visualizes this by his divine eye, which is
different from the gross eye, he finds that its colour resembles white clouds with
a bluish glow, and is of the size and form of the gross body.
There are, however, certain changes in the form and action of the Prana
according to the different parts of the body.

The abode of Prana : The abode of Prana in all living beings is the physical
body, where Prana Vayu is divided into 10 parts. lt is named according to its
location and function in the body. The Prana is separate from the body and at the
same time pervades it also. The Annamaya and Pranamaya sheaths originate at
the same time. In the physical body the Sattwik portion of the earth element is
the main cause in the formation of bones, skin, etc.; even so the Satiwik portion
of the air element in the form of Prana plays a very important part in the building
of the body, and exists as the support of life.

The relation of the Prana: The Prana is directly related to the body, and
indirectly to all Kosha-s or the sheaths. Though existing in one place it pervades
the whole body and keeps the physical body ever in activity. In fact it is the main
support of the life of the gross body. Just as the gross body has various limbs
such as arms and legs etc., and small parts such as the fingers etc-, even so the
Pranamaya Kosha or the Vital Air Sheath has the main limbs such as Apana
Samna etc. and stib-limbs such as Krikal, Devadatta and so on. The relation
between Annamaya and Pranamaya Kosha-s continues till death-they cannot
exist alone, one is the supplement of the other, and are connected and concerned
with each other just as the astral and causal bodies remain connected with the
subtle Prana until Moksha and the latter is separated from the two former ones
during Moksha only, so also the gross Prana separates from the physical body
only at the time of death. Both the separated gross Prana and subtle Prana
dissolve into their initial cause.
The functions of the Pranamaya Kosha according to its parts: The
Pranamaya Kosha is constituted of 10 Prana-s : five main Prana-s and five sub-
Prana-s. How these Prana-s dwell in the different parts of the body and discharge
different functions, is shown in Illustration 1O B. The description is as follows :

Apana is that which throws out the impurities in a special way and creates
strength. The field of Apana is from navel to the soles of the feet.
Because of the predominance of the earth element, it is characterised by
heaviness and therefore, it moves downwards. It draws urea from the kidneys,
and brings it to the bladder, then it expels urine from the bladder; at the time of
copulation it causes the flow of semen and of menses; it causes the expulsion of
foetus from the womb and baby; it causes the digestive juices to flow in the
intestines; it throws the excreta downwards and expel it by the anus. At the time
of nature's call, it aids the expulsion of excreta and urine and it stimulates the
lower limbs from hips, thighs and knees to the toes. These are some of the
special functions of the Apana Vayu. Because of the predominance of earth
element it is of the colour of yellow dust or smoke, indicating heaviness.
(Ayurveda describes the colour of Vata or air to be blueblack, or the colour of the
black plum.)
Samana Air :Rasam Samam Nayati-Samyak Prakareva Nayati iti Samanah
That which nicely prepares Rasa or juice of the food, and distributes it to the
proper places in the body, is known as Samana Prana. Its field of activity is from
the heart to the navel. Because of the predominance of the water element it is
white in colour, it is a little light and cool in nature. In digestive processes of the
food, it causes the secretion of the digestive juices in the stomach, liver and
duodenum and in the small intestines. It mixes the liquid portion of food and
wets every particle of it. The nature of air or Vata is Yoga Vahi; that is, it adopts
the attribute of the element with which it is conjoined. Because of this nature, the
Samana Vayu is heating in conjunction with bile and cooling in conjunction with
phlegm. The intensity of gastric fire is decreased by the water element or Apa
tattwa-phlegm. It also aids in the function of spleen, kidneys, and the urinary
process. And, according to the meaning and quality of its name, it distributes the
digested food to proper places, and thereby nourishes the nervous system, brain,
heart, etc., and all the parts of the body. It renders them efficient to discharge
their respektive functions. The heaviness or density of Samana is lesser than that
of Apana. "Samana-Jayajjwalanam" (Yoga 40 - 3) According to this Sutra also, it
is by regulating the Samana Vata that the digestive fire and the process of
digestion are kept in order. Consequently, the health and the effulgence of a Yogi
is ever kept up.
Prana Air: Prakarsena Anayati iti Prakarsena va Balam Dadati, Akarsati cha
Shaktim Sah Prinah
That which draws from outside breath, food, etc., or that which bestows strength
on the entire body and draws the vital force from the air is known as Prana Vata
or the Prana Air. Ever engaged in activities, the energy that is being lost through
the inhalation and exhalation is recouped by this Prana Vata that draws special
energy from the atmosphere and falls the body with this energy in the form of
breath. That is why the body remains fit for preforming actions. Almost all of us
have this experience when there is need of greater strength for doing any work;
we perform it by filling our bodies with energy by taking a deep breath. By
doing so the ability of the body for doing action is enhanced and more weight
can be lifted. The abode of Prana Vata is from the mouth to the heart, and this is
also the field of its activity. Because of the predominance of the fire element it is
golden in colour and because of lightness it is characterised by an upward
movement. It moves between the nostrils and the heart through inhalation and
exhalation. To aid the utterance of sounds, to move down into the stomach
whatever is eaten or drunk, to create sweat, to maintain the heat of the body, to
make the colour of blood red, to circulate blood, and to cause hunger and thirst-
these are also the functions of Prana.
Udana Air :Unnayati Yah Ut Anayati va iti Udanah
That which keeps the body lifted upwards, does not allow the body to fall down
and takes it upwards, or that which lifts food from down below the stomach,
throws it outside, through vomiting, is known as Udana Vayu. It dwells and
functions in the region of the throat. Because of the predominance of air element
it is light green mixed with blue colour. Whatever is eaten or drunk is pushed
down and occasionally in vomiting the food is thrown out by Udana Vayu. It
also aids in speaking, singing, or making any other sound. By controlling Udana
Vayu the body can be made very light by mere Samkalpa or will. In the Yoga
Darshan 3-39, Vyasa comments : "Utkrantischa Prayanakale Bhavati, Tam
Vashitwena Pratipadyate" A Yogi having acquired mastery over Udana Vayu
allows the life-air (Prana) to pass out through the tenth door and can thereby
move towards the higher worlds. This is a power that is attained by the mastery
over Prana. Even in life, this Udana Vayu enables the body to be lifted upwards;
in other words, when we turn in different directions, or run, we do not fall down.
It is due to Udana Vayu that we are able to do so. It functions from the throat to
the head. It is Tiryak-gami, moving in slanting manner like air.
Vyana Air:Vyapnoti Shariram Yah Sah Vyanah
That which pervades the entire body is Vyana. lt is ether predominating, sky-blue
in colour, and light. It performs all the functions of the body and by pervading
the entire body it helps the sensory nerves, gross and subtle, to be active; it aids
the beating of the heart, fervour of the body, blood circulation and in all the other
functions of the Prana-s and the sub-Prana-s.

The description of the Sub-Pranas: The functions of all these are local and
limited.
1. Devadatta: This is located in the nostrils and is earth predominating. It is
yellow and dusty in colour, dusty in appearance and heavy in nature. Some
consider it to be located in the mouth, and take it to be the cause of yawning. It
also causes sneezing.
2. Krikal: It is located in the throat, is water element predominating, white in
colour, and a little light by nature. It causes yawning and awakens hunger and
thirst. "Kantha-Kupe-Kshut-Pipasa-Nivrittih" (3-30). The meaning of this Yoga
Sutra is that by doing Samyama on Krikal and Udana Vata which are located in
the pit of the throat, one acquires mastery over them, and thereby becomes
unaffected by hunger and thirst.
3. Kurma: It abides in the eyelids. It is fire element predominating, golden or
orange in colour and it is of the nature of contraction and expansion. It performs
the function of the winking and blinking of the eyes, or closing and opening of
the eyes by the eye-lids.
4. Naga: It is seated in the mouth, is wind element predominating, green mixed
with blue in colour and light in nature. lt causes belching and hiccup. Some
consider it to be helpful in the awakening of Kundalini.
5. Dhananjaya: It pervades the whole body, is ether element predominating, sky
colour and light in nature. After death, and while alive,it causes swelling. This is
its function. It aids the movements of the body-going and coming, and is also
nourisher of the body.
The functions of the Pranamaya Kosha or the Vital Air Sheath
Pranamaya Kosha (Vital Air Sheath), which is constituted of all these Prana-s,
has the following functions: Pranamaya Kosha is made up of Sattwa
predominating air element, and is a subtle veil that encases Manomaya Kosha
(Mind Sheath), Vijnanamaya Kosha (Intellect Sheath) and Anandamaya Kosha
(BLISS Sheath). Veiled by this sheath the Purusa (Soul), abiding in the
Anandamaya Kosha or BLISS Sheath, identifies with the Vikara-s or the
modifications of the Pranamaya Kosha and becomes, as it were, giver-speaker-
doer-enjoyer-hungry-thirsty etc., becauce these are the functions of the
Pranamaya Kosha. This sheath is mastered by the practice of Pratyahara
(withdrawal of senses) and Dharana (concentration on any particular object).
While this sheath causes sufferings due to hunger and thirst, restlessness, due to
desire etc., it causes satiety by their removal, and also it causes sex-pleasure, etc.
We have shown in the previous pages of this book, how Prana-s and Upaprana-s,
which constitute the Pranamaya Kosha, pervading the entire physical body,
perform all the functions of it. This Pranamaya Kosha, thus existing in the
bodies of all creatures, sustains life. The physical body is its abode or
substratum. The physical body cannot exist even for a second without this
sheath, because the life of the physical body is sustained by the inhalation and
exhalation of breath, and strength for all the actions of life is due to this sheath
alone.

The size of Pranamaya Kosha : The Upanisad Taittiriya, Brahmananda Valli,

Section 2 Mantras 1-2, verifies my own experience :

There is another body different from this gross body consisting of food and
water, which is inside the gross body and is full of Prana. This gross body is
permeated with Prana. This Pranamaya Kosha (Vital Air Sheath) is of the size of
the gross body of the human beings." In this Valli of the same Upanisyad further,
there is a description of the five sheaths which are of the form of physical body
of man and pervade it. When it is seen during concentration, it appears like white
cloud or as "Chhaya-Purusa" of light colour, or sometimes like a ballon filled
with luminous vapours. It is like the physical shape of the body with all its limbs
and parts, although not visible to the physical eyes, yet it exists pervading the
physical body in the waking state. In the state of meditation, though it does not
leave the physical body, yet it appears to be different from the physical body, and
because of the pervasion of Sattwa it is luminous-transparent, when Rajas
predominates it has a golden glow, and with the predominance of Tamas it is
smoky in colour. A meditator visualizes it clearly in Samadhi with the aid of
Divya Netra, the Divine Eye. After death, along with the physical body, the
Pranamaya Kosha also merges in its cause "Vayu Mahabhuta" the air element.

The Visualisation of the Functions of the Pranas: The functions of these

Prana-s are directly visualised by the Divine Eye (Divya Dristi) in a state of
meditation by keeping the physical body its basis. The main purpose of the
detailed description of the physical body that we have given in the previous
pages of the book is to enable the Sadhaka to become aware of the functions of
Prana, mind, Buddhi or intellect, Indriya-s or senses, etc. - all luminous objects
which abide in physical body by keeping the physical body the basis of
observation of these functions. Just as the gross portion of the gross body, that is
flesh and bones etc., derive nourishment and strength from the gross food, even
so by the intake of air through breathing, the Prana Shakti or vital air energy
pervades the body and functions in the body. You can see Mukhya Prana or the
principal Prana, that abides in the area from mouth to heart, receiving food from
air inhaled by breathing, and performing the function of purifying blood in the
lungs and causing warmth in the body. This function is directly seen when this
vital force is abiding or is held in the lungs which are the gross parts of the body.
The warmth is experienced by the skin-sense of the lungs and the functions of
the purification of blood is seen by the divine eye. These two factors conjointly
complete our visualisation.
In the same way, the 'Samana Prana' having received its food in the form of
breath, softens the food that lies in the stomach. Again the food ground by the
muscles there and turned into chyle, bile from the gallbladder and juices from
liver and pancreas are collected in the duodenum. This Samana Prana then
converts food into chyle or blood and distributes the blood to different limbs of
the body, thus giving nourishment to all. Thus the Samana Prana justifies its
name. (Samana means equal, i. e., it distributes equally to all limbs). Next,
Apana Vata, having completed the assimilation of the half digested food that has
come to the intestines and the large intestines, pushes the waste matter towards
the anus. How, with the help of this Apana, the kidneys purify the blood and how
urine being filtered from the blood collects in the bladder? How the essence of
chyle and blood etc-, that is the semen, is produced? How urine and waste matter
are thrown out? How this Apana Vata moves all the muscles from the head to
feet? How does it assume a special form and is known as Apana ? Similarly,
Udana, Vyana etc., the Prana-s and Upaprana-s, how are they aiding the
functions of the body and with what special Prana-s all these functions must be
experienced by the subtle vision, so that our intellect is sharpened and the
scientific knowledge is acquired without any error or illusion. While directly
realising the functions of the Prana-s, one is struck with profound wonder, and
his intellect remains amazed at this great marvel. 0 aspirants! You can yourself
experience all this, and even things that are still more wonderful in your very
body, by concentration.

Mutual relation between mind and gross and subtle Pranas

Here is the necessity of understanding one more point which is of scientific
importance, that is, this Prana Tattwa is pervasive in the sensory nerves that are
spread all over the body and its parts or limbs and the Mind Sheath (Manomaya
Kosha also is pervasive in the body through these nerves. Just as electricity
having pervaded the copper wire moves from one place to another, and
manifeste its form as light various bulbs even so this subtle Pranik force in the
form of life, emanating from the Atmik centre, flowing through the Anandamaya
Kosha or the BLISS Sheath that abides in the heart, inundating the Vijnanamaya
Kosha (Intellect Sheath) and Manomaya Kosha (Mind sheath) of the brain,
reaches the physical body through the medium of the Pranamaya Kosha or the
Vital Air Sheath, and manifeste its light as it is, shown in Illustration No. 11.
This radiance or light in the form of Jnana or knowledge and Kriya or action,
having pervaded everywhere, performs all the enjoyments of human beings. The
luminosity of this light or energy is specially manifest in the Chakra-s or subtle
centres that have been described in the Annamaya Kosha or Food Sheath. These
sheaths also are successively subtler and subtler. For instance, Food Sheath or
Annamaya Kosha is the grossest and Anandamaya Kosha is the subtlest of all.
These sheaths are so intimatetely connected that they cannot be separate from
one another as long as one is alive. But the energy of these sheaths can be
gathered in their respective centres; for example, the centre of all knowledge and
action is Antahkarana. In the state of Nirbija Samadhi (Seedless Samadhi) or
Asamprajnata, when Atman rests in its own Swarupa or essence, this body
becomes as though completely inert, the intellect becomes still, all the senses,
mind and the Prana-s become motionless. Similarly, the energy of knowledge
and action can be controlled to a very great extent in the Manomaya and
Vijnanamaya Kosha-s of the brain; for instance, in the states of Savichara and
Nirvichara Samadhi-s the functions of Pranamaya and Manomaya Kosha-s
become still, as though checked. Otherwise these samadhi-s will not be possible.
Just as when we control the flow of electricity from the centre there is no flow in
the circuit, and whenever the switch is off, there is no light. Similarly the flow of
energy is in the case of Samadhi-s. In the case of Asamprajnata Samadhi, when
the switch in the form of Chitta is off, the flow of knowledge and action
becomes very slow, or checked. Even so, by switching off the intellect, the
functions of Vijnanamaya Kosha-s become inactive even as in Tamas
predominating Samadhi or Susupti or deep sleep, there is no gain of knowledge.
By switching off the mind the reciprocal functions of the senses as also the
functioning of the Pranamaya Kosha and the Annamaya Kosha or Food Sheath
become dull; for instance, in the state of sleep the gross body lies inert but the
internal blood circulation, digestion, inhalation and exhalation etc. continue. In
the waking states the very same Antahkarana, conjoined with Prana-s flowing in
the form of Vritti or thought wave, having reached different parts of the body,
continues to infuse knowledge and action along with the blood circulation.
Due to this mutual intimate relation, mind becomes relaxed by the inertness of
Prana-s, and the Prana-s become relaxed by the relaxation of the mind. But
complete cessation of the gross Prana is true neither to experience nor to reason.
In other words, the velocity with which the Prana, mind and other Tattwa-s work
in the wakening state, perform the functions of the body and cause those
functions, becomes slow or inert in Dhyana (meditation), Samadhi and deep
sleep. "Pranah Suptesu Jagrati" Prana-s are awake even when one is asleep. This
Upanisadik Mantra declares the same truth. The inertness of Prana, mind and
body depends upon the control of the Chitta. The more the control of Chitta, the
more there will be inactivity of Prana etc. Consequently, with the stillness of all
the distractions, Jivatma or soul realises unobstructedly is essential nature and in
the Asamprajnata Samadhi realises the light of the Supreme Soul that also abides
within.
A doubt is cleared regarding Pranamaya Kosha: Why is Pranamaya Kosha
given so much importance when it is only an effect of air element and is an
auxiliary cause in the formation of the physical body like other elements?
Answer: Gross Prana is the main support of life in the gross body. When the
body is formed, the air element is the main auxiliary material cause that
collaborates with it. Mainly because it is the support of the life of Anandamaya
Kosha and the sustainer of it, it is named as Pranamaya Kosha or Vital Air
Sheath. This may also be called "Air Sheath", because the Material cause of it is
air, or it is a product of air. Being the effect of the air element, it maintains the
functions of the body in the form of vital force or life-energy and also it is the
auxiliary material cause of this body. These five elements together, or in the
form of Aggregate, make this gross body. The ether gives space, earth, water,
fire and air elements together go to form the gross body. The air element, having
assumed the form of Prana and becoming the sustainer of life, is the main cause
of movement and of any function in the Food Sheath or the gross body, therefore
it is known as Prdnamaya Kosha. Similarly, the fire element having modified
itself in the form of an effect appears as Jatharagni or the gastric fire and,
secondly, it pervades the whole body in the form of Tejas or light. Again, in the
form of heat, it becomes the force that cooks; in other words, it converts all
materials and juices into other forms by cooking them, and metals as well by
melting, and being the auxiliary material cause it is in the form of agneya Kosha
or Fire Sheath. Though the seers have not given it a separate name such as
Agneja Kosha - Fire Sheath-yet similar to the Pranamaya Kosha this Agneya
Kosha also is the sustainer of life. Just as air and fire having transformed
themselves have become the sustainer of life of the body, even so being the
effect of water the 'watery sheath' also is the sustainer of life. The Sattwik
portion of water in the form of auxiliary material cause has organised the whole
human body. It is the sustainer of life existing in the form of modifications such
as chyle, blood, or semen and Raja fluid etc. This also, like other elements,
serves the purpose of a sheath for the physical body. We may call this Water
Sheath. The seers of Nyaya philosophy consider the earth element as the main
material cause in the formation of the body. Bones and whatever is the gross part
in the body have been composed of the Sattwik portion of the earth element.
This also can be called as Parthaviya Kosha or Earth Sheath. This sheath has in
its womb the sheaths of wafer, fire, air. Just as this gross sheath keeps in its
womb the subtle sheaths, even so subtle matter keeps in its womb gross matter.
Therefore, all these four can be said to be sheaths. Though the teachers of the
scriptures have described it mainly as the Pranamaya Kosha, yet these four can
also be called as Kosha-s.
These five Kosha-s are the effects of the Sattwik portion of the Pancha-Bhuta-s
or the five elements. They being intiniately connected with each other become
the cause of enjoyment and the liberation of human beings. Every sheath stands
on the mutual support of each other; no sheath can perform any function
independently or without the support of others. Just as we consider Annamaya,
Pranamaya, Manomaya, Vijnanamaya, Anandamaya as Kosha-s, similarly, what
harm is there in considering water-sheath, fire-sheath, air-sheath, which are in
the gross body, or earth-sheath to be sheaths or Kosha-s? Because of the
predominance of Vayu or air Pranamaya Kosha alone has been described. We,
too, for keeping the views of the teachers intact have desscribed it as the
Pranamaya Kosha mainly. And it has been considered proper to give an
indication according to context of the Kosha-s such as water and the fire sheaths.
In the authoritative scripts Prana is used in the sense of air element combined
with the element of fire and water.
In the cosmos, ether is subtler than the other four elements and is not only
covering them but is also a part of their composition. Similarly, air is subtler than
fire, water and earth; fire is subtler than water and earth; and water is subtler
than earth; all the subtler elements cover is well as form part of the gross one.
The position in the body is exactly the same- the subtler elements act as covers
for the grosser ones, just as the five Kosha-s penetrate one another, the five
elements also cover one another, as well as penetrate them in order of their
subtlety.
CHAPTER III

THE MANOMAYA KOSHA (MIND SHEATH) AND ITS SCIENCE

Antahkarana Chatushtaya (Fourfold Internal Organ)

The Antahkarana Chatustaya is formed from Mahat Tattwa, the first
modification of Prakriti on leaving its state of equilibriurn. Antahkarana has
fourfold characteristics: Manas (mental faculty of concept and imagination),
Buddhi (intellectual or reasoning faculty, the leader of the mind), Ahamkara (the
sense of individuality or egoism), and Chitta (the 'mind-stuff' of memory and
emotion). The Antahkarana Chatustaya is depicted in Illustration No. 12. We
shall now consider this internal organ in detail.
By the power of the subtle vision we have transcended the two parts of the
'body-castle' composed of Sattwik portions of the five subtle elements-
Annamaya Kosha (Food Sheath) and Pranamaya Kosha (Vital Air Sheath). But
victory over these two sheaths is only a first stage since they are merely the
coverings of the divine force, the abode in which Chetana, the sentient being, is
hidden. Children may think that by running over stones they have conquered the
latent fire in matter, but the fire hidden in stone is a subtle force that is
unvanquishable and invincible when released. Modern scientists have studied
and experimented with the subtle forces in the atom that constitute matter and
have found how some of that force may be released. In the atom there is a
central core called the nucleus, around which revolve particles called electrons,
like planets round the sun. Within the nucleus itself are protons and neutrons, the
protons carrying a positive electric charge, the number of protons determines the
type of matter to, which the atoms belong. When neutrons from one substance
are shot into the nucleus of a uranium atom, the nucleus splits, releasing great
heat in the process and also sending other neutrons into other nuclei which split
in turn, causing what is called a chain reaction. Through such mysteries of
matter scientists have developed the destructive atom and hydrogen bombs
which have terrified the modern world.
So we should remember that although the physical and vital sheaths appear more
solid and firm than the subtle energy from which they are born, and which we
cannot perceive with physical eyes, still these sheaths are weak and unimportant
in the face of the mighty force of the subtle elements. The experiences and
mastery of the Sukshma Sharira (the astral body) formed from the subtle
Elements are a more difficult matter than that of the physical body. The astral
body is the centre for radiation of energy. We need to study the sequence of
evolution of subtle and causal bodies; without this knowledge the aspirant
cannot enter into the higher Kosha-s or sheaths nor will he be able to use the
Tattwa-s or elements for his spiritual evolution. We shall now consider the origin
of the physical body of man in the evolutionary process of creation.
Brahman, the Absolute, is omnipotent, substratum of all, eternal, omnipresent,
all-pervading consciousness. Prakriti (matter) with all its aspects -time, space
and causality-is within Brahman. Prakriti which is the balanced state of the three
Gunas- Sattwa, Rajas, Tamas- has an eternal association with Brahman, and is
also eternal. In the creation of time are vast cycles of recurring events. After
Pralaya, the deluge, recorded in scriptures, through the force of fructifying
karma of Jiva-s (individual souls), Divine Will creates Agitation in Prakriti. As a
consequence, Prakriti assumes an unbalanced state and originates the world that
is constituted of the three Guna-s. Though the relation between Brahman and
Prakriti is eternally in the form of 'Pervader' and Pervaded' Vyapya-Vyapaka
Sambandha) and does not cease even in Pralaya or dissolution, this relationship
becomes non-manifest in the same way that the waking experience of the
individual soul becomes non-manifest or absent in the state of deep sleep.
Similary, in Pralaya all the gross functions of Brahman appear to be absent
because they are not manifest.
When Prakriti thus gets its equilibrium disturbed, there arises, as an effect, the
first of all evolutes known as Maha Akash (ether in its subtlest form), directions,
time, Mahat, then Mahat Sattwa, Mahat Rajas and Mahat Tamas. Among these,
the Mahat Sattwa, Mahat Rajas and Mahat Tamas are the material cause of the
fourfold internal organ -Antahkarana Chatustaya- of the Jiva, individual soul. lt
is explained thus : According to the laws of nature, all the objects which have
evolved from Prakriti must contain the three Guna-s in differing proportions. No
object is formed by just one or two Guna-s. On this basis, Mahat or cosmic
mind-stuff is of three kinds according to the proportions of the Guna-s: Pure
Mahat Sattwa, in which Sattwa predominates, is the cause of Samasti Chitta
(cosmic Chitta). The individual Chitta of the Jiva is a subtle and infinitesimal
portion of Samadhi Chitta and exists as an effect of it; therefore the material
cause of all the individual Chitta is the Samasti Chitta. This active fragment of
Samasti Chitta gives Bhoga (enjoyment) to each and every Jiva, forming a
relationship of individual soul and Chitta known as Swa-Swami-
BhavaSambandha (the connection of owner and owned). Purusa, the soul, is the
owner while the Chitta is the owned. This is also described as Bimba-Bimbi-
Bhava (the relation of object reflected and the reflector or mirror). The soul is
the object reflected and the Chitta is the mirror in which reflection takes place.
Out of the Mahat Rajas there arises a Rajas predominating evolute known as
Samasti Buddhi or cosmic intellect. The intellect associated with every
individual soul is an active portion of this Samasti Buddhi Tattwa, which is the
material cause of all individual Buddhi-s or intellects. This, then, is the second
part of the Antahkarana Chatustaya. There is this clear difference between
Samasti Chitta and Samasti Buddhi which has not been so described by the
teachers of the Samkhya and Yoga schools of thought, as according to their
views Chitta and Buddhi are one Tattwa (principle) only. In common with others
who describe Antahkarna Chatustaya, the fourfold internal instrument, I accept
the explanation given previously.
Now, the third resulting modification Mahat Tamas evolves into Samasti
Ahamkara (Cosmic Ego Principle), which is of three kindsSattwa, Rajas, Tamas
Samasti Ahamkara-s, each producing its own individual ego. Each ego is a
portion of the Samasti Ahamkara-s which are the material causes of all the
individual egos.
These three important parts arise in the same manner as the initial modifiations
of Prakriti (the nature), having its three Guna-s- Sattwa, Rajas and Tamas.
After these threefold modifications in Samasti Ahamkara-s through the three
Gunas- Sattwa Ahamkara, Rajas Ahamkara and Tamas Ahamkara, the Sattwik
Ahamkara (ego-principle) gives rise to five Jnanendriya-s (senses of perception),
the Rajasik gives rise to five Karmendrija-s (senses or organs of action), while
the Sattwik and Rajasik Ahamkara-s both combine to give rise to Manas or
mind. Manas is formed from equal portions of Sattwa and Rajas, hence the mind
is able to get work from both Jnanendriya-s and Karmendriya-s, the senses of
perception and of action. Because of this equal Proportion of Sattwa and Rajas,
mind is very powerful, very forceful, active and swift. From the Tamas
predominating Ahamkara arise five Tanmatra-s (subtle elements).

The Meaning of 'Antahkarana : Antahkarana means 'hidden' or 'inner'

instrument and its functioning does not appear to the gross eye. Jivatma,
individual soul, is also a self-illuminating principle that cannot be experienced
by the senses; therefore, the instruments adopted by the Jivatma cannot be
visible to senses either, whether these instruments be subtle or gross as things are
in reality. One part of this inner instrument is somewhat gross- this is the
Sukshma Sharira, the subtle or astral body. It has two parts, the first being
action-predominating, known as Manomaya Kosha (Mind Sheath) the second,
which is knowledge-predominating, is known as Vijnanamaya Kosha (Intellect
Sheath). But these powers of knowledge and action do not belong to the sheaths
themselves in which they are manifest. The centre from where these energies
arise and flow constantly to the physical body through the two sheaths, Mind
Sheath and Intellect Sheath, is called Karana Sharira (Causal Body) or
Anandamaya Kosha (BLISS Sheath). All this description has been dealt with
under the heading of Antahkarana Chatustaya. We shall describe the origin of
these energies and the processes by which they are manifest in this, 'body-castle'
and the functions they perform.
The sequence described is from gross to subtle, giving the nature and evolution
of mind, intellect, Ahamkara (ego) and Chitta (subconscious mind-stuff),
including the functions of these four instruments. The Vritti-s or functions of the
Antahkarana are also being described, as well as the methods of awakening
agreeable Vritti-s and checking disagreeable Vritti - s.

Antahkarana is the Seat of all Experiences and Realisations: You may not
have fully understood this mystery as yet, but you should remember that
whatever knowledge you have acquired so for concerning the Annamaya and
Pranamaya Kosha-s (physical and vital air sheaths) has been done with the aid of
Antahkarana Chatustaya. The next revelation of the subtler sciences will also be
possible by the Antahkarana alone; therefore, the aspirant must acquire detailed
knowledge of the constituent elements- form, size, colour and functions etc. of
this internal organ; otherwise he will be unable to proceed further in Yogic
practice. In view of this only we have written a detailed chapter on Antahkarana.

The Views of Scriptures: Scriptures differ in certain details in their views about
Antahkarana. According to Nyaya and Vaishesika teachings, Manas corresponds
with Antahkarana and serves the purpose of all four instruments. Samkhya and
Yoga teachings consider the internal organ to be composed of the three: Manas,
Ahamkara and Chitta (Buddhi or intellect being included under Chitta). The
Upanisad-s however, teach that Antahkarana Chatustaya, the fourfold internal
organ, is formed from the aggregate of Manas, Buddhi, Ahamkara and Chitta,
and this view is also accepted by me. On the basis of my direct experience I have
ascertained the qualities, characteristics and functions of these four. These I am
describing in order to facilitate understanding of this fourfold instrument so that
an aspirant may be able to realise it directly.

Ascertaining of the Functions of the Fourfold Instrument: In ascertaining

these functions it is possible that Samkhya and Yogi philosophers may have
taken a broad general view and thus come to describe Antahkarana Trayi, the
threefold internal organ, but complete understanding of the internal instrument is
not possible if we accept its functions as only three or four. It is proper to
consider Chitta as separate from Buddhi (intellect) because only on this basis is
the formation of Vijnanamaya and Anandamaya Kosha-s understandable, and
hence astral and causal bodies separately realised.
In the process of evolution, Samasti (universal) and Vyasti (individual) Chitta is
formed out the Sattwik portion of Mahat Tattwa (cosmic mind-stuff), Samasti
and later Vyasti Buddhi or intellect arise out of Rajas portion of Mahat.
Therefore, Chitta and Buddhi are both knowledge predominating principles.
Manas (mind) arises out of the Rajas and Sattwik portions of Ahamkara (ego
principle). The senses or Jnanendriya-s arise out of the Sattwa predominating
portion of Ahamkara, while the Karmendriya-s (organs of action) arise out of the
Rajasik Portion of Ahamkara. The Rajasik portion of Ahamkara being mixed
with these three, they are, therefore, action-predominating. Since Manas (mind)
has both Sattwa and Rajas, it engages the Jnanendriya-s and Karmendriya-s
directly and not the Buddhi (intellect). For this reason both types of the Indriya-s
(senses) have been taken as associated with Manomaya, the Mind Sheath. The
mind, because of its ability to conduct both types of Indriya-s, is called the king
ot senses (Indriya Raja). Thus, when mind joins with both the indriya-s and
engages them in their respective functions, this Aggregate of mind and ten
Inidriya-s is called Manomaya Kosha or Mind Sheath. When intellect conducts
the mindsenses, it is called Vijnanamaya Kosha or Intellect Sheath. This is the
essence of the description of the astral body (Sukshma Sharira) that forms our
present study.
It is from the five Tanmatra-s (subtle elements) consisting of three Guna-s that
the subtle bodies are formed and subtle objects enjoyed. In fact, the five subtle
Tanmatra-s are the material cause of the subtle divine sense-objects and such
other subtle matters. Because of the difference in function of Antahkarana
Chatustaya, that is, in the functions of Chitta, Ahamkara, Buddhi and Manas, the
Sukshma Sharira or astral body is distinguished from Karana Sharira, the casual
body. When mind, intellect and the ten Indriya-s aggregate, the five subtle
elements create a sheath of Panch Tanmatra-s (five elements) to hold them
together. The Aggregate of mind, intellect and Indriya-s encased in Tanmatrik
sheath is the astral body. This Aggregate performs the functions of Jnana and
Vijnana- knowledge and experience. It should be remembered that the causal
body is formed prior to the astral body, and in the causal body Chitta and
Ahamkara conjointly with the individual soul (Jiva) provide Bhoga (enjoyment);
here Prakriti remains the material cause. Now, from Sattwik Tanmatra are
formed the subtle bodies of Deva-s, human beings, animals, insects, trees and
plants. Even in these subtle bodies there are differences in the actual constitution
due to different degrees of Sattwa, Rajas and Tamas, just as in the differences of
physical bodies. Astral bodies have the capability to expand and contract. Next,
out of the Rajas predominating Tanmatra-s (subtle elements) subtle objects are
created which offer enjoyment to the astral bodies. In these Rajas predominating
subtle objects, other Guna-s are auxiliary. The astral body is the means of
enjoyment of the subtle objects on higher plane. lt also maintains its existence by
assimilating the subtle objects composed of the five subtle elementsthis need
being fulfilled by those objects composed of Rajas predominating Tanmatra-s.
The gross five great elements arise out of Tamas predominating Tanmatra-s, but
are also composed of the three Guna-s. With the prominence of Sattwa and
diminution of Rajas and Tamas of the five elements there arise the physical
bodies of Deva-s, men, Gandharva-s (heavenly musicians) and other
supernatural beings. With Rajas and Tamas predominance are formed the bodies
of animals, birds, insects, flies, and so on. Rajas predominating gross elements
abide in the ether and the spaces between the different worlds and bring forth the
objects of enjoyment for beings. For instance, the air pervading ether and the
water particles found therein and water in the form of clouds, fire in the form of
lightning and in the particles of earth- these are the Rajas predominating forms
of the Mahabhuta-s (gross elements). Next, from the Tamas predominating
Mahabhuta-s are formed the solid masses of earth, planets and other heavenly
bodies, either inhabited by living beings or devoid of them. After the creation of
the world of birds, insects and animals, with their food, men and Deva-s are
created, at first without procreative sexual function. Then commences sexual
creation.
So we have described briefly how the human body comes to be formed in the
course of creation. This human body is extremely mysterious; it is not only the
seat of enjoynient but also of liberation from Prakriti (matter) and it is in this
human body that the soul has its seat. This must be visualizcd as a fact of actual
experience by you. Now, we shall describe in detail the subtle instruments
hidden in this body, and how the soul, although without hands, feet or other
organs, makes use of these instruments.
We have already commented upon the mention of mind, intellect, Chitta
(subconscious) and Ahamkara (ego) in relation to Antahkarana in holy scriptures
such as Upanisads and in other philosophical works, Inspite of a careful study of
scriptures, with deep reflection and meditation, I could not find a clear
description of the principles of Antahkarana so that one could comprehend the
Formation, shape, place and its nature and functions in a proper way. There is no
detailed agreement between different acharya-s (teachers) on this inner organ,
Antahkarana. Since these are the functions nearest to the individual soul, I felt
the great need for ceaseless meditation and analysis of this subject so that it may
be properly realised. The main pathway to attainment of self-realisation in full
spiritual knowledge is through this Antahkarana or internal organ. The following
description is the result of years of study AND meditation.
First of all, we should know that Antahkarana, the internal organ, is Angi (the
possessor of limbs), while Manas (mind), Buddhi (intellect), Ahamkara (ego and
Chitta subconscious mind-stuff) are the Anga-s or limbs.

The Relationship of the four Anga-s with Sheaths: Amongst these four limbs
of Antabkarana, Chitta and Ahamkara are specially and directly related to
Anandamaya Kosha (BLISS Sheath) and Karana Sharira (causal body). Manas
and Buddhi are related to Sukshma Sharira (astral body), in which Manomaya
Kosha (Mind Sheath) is made up of ten Indriya-s (senses) and five Tanmatra-s
joined to Mind. Vijnanamaya Kosha (Intellect Sheath) is made up of Manomaya
Kosha joined to Buddhi (intellect). We shall now describe Manas (mind).

The First Constituent of Antahkarana- Manas Tattwa

The First Anga- The Manas Tattwa: The philosphers of Nyaya and Vaishesika
- schools describe Manas thus : Yathoktatwat Cha Aguh (Nyaya 3-2-63).
According to this Sutra, Mind is atomic and eternal. The characteristic of its
existence is described as : Yugapat Jnananutpatpattirmanasorlingam(Mind is that
which does not gain knowledge of two objects which are simultaneously
present), but this description does not throw much light upon the nature of mind.
Let us consider it in more detail.

The Characterisrics of Mind: That which performs the function of give and
take, and engages the senses in their functions, is Manas, Tattwa, lord of the
senses, without the help of which neither Jnanendriya-s (senses of knowledge)
nor Karmendriya-s (organs of action) can properly operate. Without the aid of
this powerful Manas even the intellect cannot perform its function of reasoning
and analysing, Prana cannot perforrn its functions of activity and infusion of life,
and the gross body cannot perform its functions of gross activities. Because of
the rapidity of mental functions it sometimes appears as if the mind has
performed many actions simultaneously. Just as a sharp needle may be passed
through many pages of paper in an instant, but in fact it pierces the pages one by
one in succession; similarly, mind performs action succesively.

The Origin of Mind: In the evolutionary process of the world, Samasti

Ahamkara (cosmic ego principle) arises from Mahat, Tamas, then from Rajas
and Sattwa predominating Samasti Ahamkara there, arises the mind. Thus, in the
Mind, Sattwa is mixed with Rajas. On account of the Sattwa the Mind causes the
senses to perceive and also for the mind to perceive by itself, and through the
influence of Rajas it engages the Karmendriya-s in action. Mind has itself the
miraculous power of reflecting actions and perceptions brought by the Indriya-s
(senses) and of transferring them in a fraction of a moment. Since Ahamkara is
the material cause of mind, the two resemble like father and son. It should be
noted that the mind is not from Tamas.

The Nature of Mind: The Mind is a small luminous mass, unemanated, which
has neither the burning sensation nor touch. Because of its nature of contraction
and expansion it is described a Madhyama Parinami, that is, it keeps to the size
of the body. lt has the special characteristic of luminosity and shines steadily in
its own seat. Because of the influence of the three Guna-s, its form, colour and
activity change constantly, but its characteristic nature is to remain shining like
the orb of the moon, the Venus star, or like the scintillating dust particles in the
beam of sunlight passing through an aperture into a room. While perceiving
objects, the mind becomes multicoloured. For instance, while engaging the
senses in Sattwik action the mind assumes the colour of a tranquil moon, but
when engaged in terrible merciless actions rays of red or smoky blood colour
emanate from the mind, appearing like the sparks of a firework. When
influenced by Tamas in the form of fear, the mind becomes contracted, impure
and shrivelled with its fixed situation; thus, mind performs the functions of
giving and taking or directing the senses to perform while spreading its rays.
These states of the mind are depicted in the Illustration No. 13 and 14.

The Abode of Mind: In the Brahmarandhra of the human skull, also termed
Sahasrara, the thousand-petalled lotus or tenth door, there abides the astral body
of man. The Illustration No. 12 shows the mind situated on top of the oval
luminous mass of intellect.

The Relationships of Mind : Mind is especially related to the senses. intellect

and the gross body. It reflects perception of object, action, conversation, etc., and
the internal perceptions of the senses at every Moment. This function is Adana
(take) and these reflections are offered to the orb of intellect in the function of
Pradana (give); similarly, the decisions of intellect are taken and given to the
senses. The mind must inevitably be related to senses and intellect in order to
keep the senses engaged in carrying out the judgements of intellect. Without
prompting by the intellect, mind and the other senses could got perform any
function. When the mind offers any peiception or action to intellect for decision
the appearance is as if a fish were moving in a well. Thus, mind is ever vigilant
in carrying out the orders of the intellect and keeping the senses engaged in
knowledge and action. It is the help-mate of intellect till final liberation. It is
intimately connected with intellect and the aggregate of senses, and this
relationship continues every moment, even as the relationship of body and life
(Prana).

The Nature of Mind as influenced by the three Guna-s : Every object of the
world is made up of the three Guna-s in varying proportions, and, therefore,
influenced by one or other of the Guna-s depending upon their predominance.
According to this universal law, mind too is influenced by the Guna-s. These are
the three main states:
1. Sattwik Mind - In this state, mind appears like a clear lustrous moon with
tranquil light, peaceful, steady as if inactive, but actually ever changing,
dissociated from senses and objects, and peaceful in the state of Pratyahara
(withdrawal of senses).
2. Rajasik mind: The mind influenced by Rajas shines like the Venus star,
tinged with blue colour, endowed with an exquisite glow but very fickle;
endowed with great speed of action it keeps in tellect and senses unsteady and
covers distant places with its luminous rays. It causes the senses to move to
distant places, quick and powerful as lightning to receive knowledge of divine
objects through, contact with its own divine power. lt is endowed with dazzling
light. At the time of receiving knowledge it is very vigilant and has special
brilliance.
3. Tamasik Mind: This is of a slaty colour, smoky and dull like mist, endowed
with the defect of Styana ('procrastination of action'). It postpones endlessly and
renders body and senses, inert and inactive. It spreads darkness around and
makes body and senses lazy; it makes, the senses inactive in performance of the
functions of knowledge and action and becomes inactive itself.

The Qualities and Duties of Mind: Chanchalatwam Manodharmo

Vahnidharmo Yathosnata- (just as heat is the nature of fire, so fickleness is the
nature of the mind). This statement emphasises that mind is endowed with
fickleness, quickness, and speed. Because of this the mind is able to bring about
degress of knowledge and experience of any object, but when the rapidity of
mind becomes disorderly it assumes a turbulent state and consequently cannot
help in the proper attainment of knowledge and becomes an obstruction. Many
aspirants have experienced this during their daily practice of meditation and
worship and become distressed at this inner affliction of mental agitation.
The mind has two main functions or Vrittis-, Adana (taking) and Pradana
(giving), and these may be classified as Samkalpa (thought) or Vikalpa
(imagination). Just like a messenger the mind performs the function of Adana or
taking, conveying the sensation of objects, knowledge and action, becoming
identified with them. For the purpose of receiving judgement and correct
decisions the mind with its reflection of objects and knowledge spreads their
sensations in the intellect and because of its Vritti of identification, it colours the
intellect, thus performing the function of Pradana or giving. Similarly,- the mind
takes the instructions and decisions of the intellect and conveys them to the
senses and also spreads them so that different parts of the body may obey them.
The mind is not concerned with argument, comment or analysis. lt is important
to remember that the action predominating Ahamkara (ego principle) performs
the unmanifest subtle functions of the Chitta (mind-stuff) abiding in
Anandamaya Kosha (BLISS Sheath).
Since mind has evolved from Ahamkara, it is also action-predominating and
performs all the actions of Vijnanamaya and Manomaya Kosha-s (Intellect and
Mind Sheaths). All the activities of Brahmarandhra, the great hole at the crown
of the head, are relatively grosser and wider than those of Anandamaya Kosha,
therefore mind does not interfere with the activities of the Chitta, nor does
Ahamkara take any part in the functions of the Brahmarandhra. Thus, Ahamkara
and mind are both action-predominating. Let us now look at this in detail.
Due to its natural activity the mind keeps itself engaged in movement and
thereby keeps senses, intellect, Prana-s and the gross body active. In other
words, it engages the senses in performance of bringing knowledge, it engages
the organs of action in activity, the intellect in ascertaining, deciding and giving
directions, the Prana-s in spreading knowledge, life and action, and it engages
the gross body in receiving the gross enjoyments for the soul. The mind is itself
ever engaged in bringing knowledge, and action as perceivied by the senses.
Being associated with intellect it reflects actions for the ascertainment of objects,
the activities of the sheaths and perceptions, and offers these to Buddhi, the
intellect, like a servant to his mistress, then receives proper instructions. Mind
renders the senses transparent by lending to them its own luminosity so that the
senses thereby develop the power of seeing, hearing, smelling from a distance
objects that are hidden and unknown. Mind enables the senses to enjoy gross
objects and also subtle divine enjoyments. In waking and dreaming states the
mind covers all the sheaths by its rays and keeps intellect informed of their
functions. Just as a drop of oil spreads widely in water, so mind, having received
the reflection of objective knowledge, spreads it in the intellect, and by thus
colouring it receives the decisions of intellect. Being ever associated with the
intellect it causes to engages itself in enquiry, reflection and meditation. At the
time of internal or external concentration and meditation it becomes peaceful
and concentrated, bringing knowledge of the objects meditated upon. Mind
extends its rays to perceive objects to carry out the decisions of intellect, but at
time of Pratyahara (withdrawal of senses) the mind withdraws its rays and
becomes minute in size. Thus, expansion and contraction are the natures of the
mind. The mind attracts the feelings and Samskara-s (impressions) that arise
from the heart and deposits them in the orb of intellect, in Vijnanamaya Kosha. It
prompts the senses for enjoyments and enables them to respond by lending them
its own invincible powers. Being affected by the three Guna-s the mind assumes
either balanced or unbalanced modes or becomes smaller or larger in size. All
this is the nature, function and characteristic of the mind.
Amongst the four limbs of Antahkarana, mind is the most active of all and has
the quality of doing things instaneously; because of this quality it has
unobstructed motion. So the speed, of the mind has also to be described- this is
necessary as well as pertinent to the subject.

The Speed of Mind: Armongst all the moving objects of the world, mind has
the greatest speed. Its movements can be compared with that of time. Patanjali
says : Kshana Tat Kramayoh Samyamat Vivekajam Jnanam(3 - 52) By Samyama
on a moment (a point of time with its successive and incessant flow from past to
present and then to future one attains discriminative knowledge. This Sutra
indicates that when there is no possibility of differentiating between two similar
objects even with intellect born of yoga practice, one can succeed by Samyama
(firm meditation and concentration) on the uninterrupted sequence of Kshana-s
(moments). Kshana may be explained in the following way: The smallest
indivisible unit of time is known as Kshana, comparable with the smallest
subatomic particle of matter. A principle that can perceive the sequence of
Kshana-s must be at least as quick in movement as time itself, otherwise it
would not be possible to distinguish the individual Kshana in a sequence. That
principle is the Mind. Morover, the movements of mind are unobstructed. Mind
has the ability to reflect all objects, everywhere, whether in the heaven above or
the worlds below, from the smallest particles to the greatest masses of matter.
Mind can cognise all objects, whether far or near, hidden or manifest. It is said in
the Vedas - Daramgamam Jyotisham JyotrekamAmong all lights, the light of
mind reaches the farthest.

The Principle of Perpetual Motion: We must now stress the important

principle that Rajoguna, which is a part of the Aggregate of the three Guna-s, is
present in all the objects of creation -, therefore, no object of the world can be
perfectly static. How, then, could the four limbs of Antahkarana, the internal
organ in contact with the senses, be considered immovable? They are all
effulgent astral matters and appear to be conscious due to contact with the
indestructible and conscious Jivatman (individual soul) and are ever engaged in
activity. Because of the unobstructed and continuous contact of the conscious
Jivatman and the Chitta, there springs up knowledge and action (subtle Prana).
This Sukshma Prana (subtle air) is active during the whole life of an individual
and keeps the five Kosha-s (sheaths) also engaged in their proper functions. In
the absence of its activity human life could not exist even for a moment. Even
the immutable atman appears to be mutable or movable due to its contact with
Chitta. Because of the eternal pervasiveness of Paramatman (God) in inert
Prakriti (matter), this Prakriti is ever engaged in activity and it appears as if God
Himself is causing things to be done. Even objects like the sun, moon, stars,
earth, mountains, etc., that at first appear unchangeable, are all undergoing
Avastha Parinama (transformation of condition) every moment, and all such
subtle functions and transformations are seen by the meditative eye of Divine
Vision.
The aggregate of the three Guna-s receives energy from Ritta Divine Law, the
all-pervading Brahmik consciousness. This inflow of energy continues until the
world dissolution (Pralaya or deluge), and because of this infusion of energy
every object of the world is movable in nature while Brahman alone is
immovable, eternal, unchanging and immutable.

The Second Principle- seeing things afar: Because Sattwaguna is present in all
objects, one can see by Divine Vision every thing of the universe including the
subtlest ether.
Thus, we have examined Manas Tattwa, the Mind element, one limb of
Antahkarana, the internal organ. Summarising: Manas is full of divine energy
and is action-predominating; it has the functions of Adana and Pradana (taking
and giving); it is a small luminous mass of unemanated light, is devoid of the
facutly of reasoning, and abides in Brahmarandhra together with the intellect
which it assists.

The Second Constituent of Antahkarana- Buddhi Tattwa

Buddhi Tattwa: We shall now discuss Buddhi (intellect), the second limb and
knowledge predominating portion of Antahkarana.

The Characteristics of Intellect : The description is given : Bodhanat Buddhih-

(Understanding faculty is intellect). Intellect is that principle which, after
receiving all forms of Jnana and Vijnana (knowledge and science), performs the
functions of ascertaining and determining. The following terms are also used to
describle Intellect; Dhih, Prajna, Matih, Manisha, Dhishna, Shemusi, Preksha,
Upalabdhih, Jnaptih, Medha, Smritih, Jnana-pratipat; the generally accepted
term is Buddhi. Other yogic names indicate particular qualities of Buddhi:
Ritambhara (filled with truth), Prajna aloka (light of consciousness), Pratibha
(intution). Essentially intellect analyses all objects of creation and their qualities,
forms, tastes, etc. and differentiates.
The Origin of Buddhi : At the time of creation by the the special will of
Brahmah, the first modification from Samya Prakriti is a Tattwa named Mahat
Sattwa. From the highest form of Mahat Sattwa arises Samasti Chitta Sattwa-
cosmic mind-stuff predominating in Sattwa; from the Rajasik portion of this
arises Samasti Bhuddhi Tattwa- cosmic intellect. An active part of this cosmic
intellect known as Vyasti Buddhi- individual intellect, is present with every Jiva.
Thus, clearly the material cause of Buddhi is Mahat Raja (cosmic mind-
Predoming in Rajas).

The Nature of Buddhi : Somewhat like Manas, the intellect is also an oval mass
of transparent, clear, unemanated light, luminous as the orb of the sun, free from
heat or sensation of touch, subject to expansion and contraction, according to the
size of the body, and influenced by the three Guya-s. Intellect is of two forms:
firstly Ritambhara, a special state which is very clear, effulgent and oleagineus,
with the ability to discriminate between Prakriti (matter) and Purusa (God);
secondly, a state of ordinary intellect (in which the impurity of Tamas is mixed
with the fickleness of Rajas) affects its decisions which are consequently
influenced by illusion.

The Seat of Intellect : As shown in the Illustration No. 12, the seat of intellect is
Brahmarandhra, the crown of the head.

The Relationship of Intellct: Buddhi is not directly in relationship with all the
sheaths. Its permanent connection is with the causal body, situated in the heart,
through the medium of mind. Situated in the cave of the heart, in the
Anandamaja Kosha (BLISS Sheath) is Jivatman with its servants Chitta,
Ahamkara and Sukshma Prana- mind-stuff, ego and subtle Prana, Chitta is the
respository of Samskara-s (impressions) from where arise the fructifying ones at
every moment and these are attracted by the rays of the mind which reach the
heart and convey the Samskaras into the orb of intellect. With the help of its
associate mind, the intellect converts these Samskara-s into gross ones for the
enjoyment- of the senses through the mind. The mind takes work continuously
from the senses. The mind also accepts impressions from the senses, conveys
them to the intellect which analyses this knowledge and perceptions and
converts them into subtle impressions which the mind then delivers into Chitta.
The Indriya-s (senses are related actively to the Pranamaya and Annamaya
Kosha-s through the mind, and through that mind the intellect conveys all the
gross enjoyments to the soul. The nerves that pervade the body are also related
through the rays of the mind. All the fructifying Samskara-s, the senses and the
mind itself are under the control of intellect. In the state of sleep, Buddhi relaxes
its functions and rests in peace. When Buddhi is turned towards enjoyments it
causes the bondage of the soul, but when Buddhi is endowed with dispassion the
soul turns towards liberation.

Transformation of Intellect in its Nature, Colour and Form under the

influence of the three Gunas: (a) The characteristics of Sattwik Buddhi are:
Dharma (righteousness), wisdom, dispassion, prosperity, mercy, absence of
cruelty, non-violence, truthfulness, non-stealing Brahmacharya (continence),
non-covetousness, purity, contentment, austerity, study of scriptures, surrender to
God, theism, inclination towards virtuous conduct, interest in arriving at the truth
by analytical reasoning, justice, endurance, serenity, self-control, humility,
patience, faith affection, devotion, happiness, cheerfulness, delight, bLISS,
selftessness, freedom from attachment, parental affection (Vatsalya Bhava)
retentive memory, reflection, contemplation, meditation, discriminative power,
peace, one-pointedness of mind, fixity in pure feelings to bring forth objective
and analytic superconsciousness (Samprajnata and Asamprajnata Samadhi-s),
firm belief in God etc. To sustain such Sattwik qualities is the function of Buddhi
Tattwa. In this Sattwik state the light of -Buddhi is peaceful, without waves,
pleasing and effulgent like the rising sun at dawn, with golden luminosity and
full of discriminative power. There are varying degrees of purity. Amongst the
shining conditions of yogic Samadhi-s, Ritambhara Prajna (consciousness filled
with truth- is the brightest. The condition is beyond description, but its
appearance is characterised by clear shining whiteness, as bright as a mercury
light.
(b) Under the influence of Rajas, defects tend to arise in the above mentioned
Sattwik qualities. Fickleness and unsteadiness predominate Buddhi and lead it
towards opposite directions resulting in anxiety, worry, pride, conceit,
impatience, cruelty craving for sense-enjoyments, love of luxury, sensuality, urge
to satisfy vital desires, lust, anger, greed, infatuation, grief, fear, jealousy,
attachment or passion, hatred, competition, unbashfulness, cavilling at others,
love of fame, hunting, avenge, restlessness, hypocricy, urge for power and
control, and inclination towards vices. These powerful emotions and attitudes
may be summarised as inclination of intellect towards Adharma
(unrighteousness), Ajnana (ignorance), Avairagya (lack of dispassion) and
Anaishwarya (lack of spiritual tendency). Self-assertion, self-justification and
powerful negative emotional impulses arise abundantly in the Rajasik intellect.
The decisions of intellect at this stage are often mixed with wrong knowledge,
wild imagination and doubt. The Asurik Vritti-s or demoniac qualities are
prominente in this condition, the light of intellect is seen as of orange colour, a
mixture of red and yellow, sometimes rosy red, very fickle or dazzling.
(c) Under the influence of Tamas, other defects arise resulting in such
characteristics of Tamasik Buddhi as: ignorance, violence, cruelty, dejection,
atheism, inertia, indiscrimination, laziness, sloth, carelessness, fear, lamentation,
dullness, deceit, fraud, false pride, theft, folly, debauchery, bad conduct, meat
eating, eating and drinking other impure foods, cheating, forgetfulness, pride,
infatuation, delight in sinful deeds and so on. Some of these impure inclinations
that arise when Tamas predominates, at first sight resemble Rajasik defects, but
in fact differ in their characteristic attitude, Rajas being coloured by passionate
action and Tamas by dark heavy inertia. In the Tamasik condition the light of
intellect is smoky yellow and opaque; because of its impurity it is unable to
reveal any object clearly.

The Functions of Buddhi: The characteristics of the three types of intellect

discussed above represent different modes of the intellect which affect its
functions. The Jnanendriya-s bring sound, touch, taste, sight and smell of sense
objects, and the actions performed by the Karmendriya-s, to the intellect,
through the mind. The intellect weighs these functions in the balance of reason it
strains them through discriminative faculty, and thus gives definite decisions. lt
discriminates between Dharma and Adharma (righteousness und
unrighteousness), virtue and vice, truth and untruth, good and evil, knowledge
and ignorance; it takes decisions in the form of duty for proper worldly conduct
and for the spiritual elevation of the soul, discarding that which is undesirable. In
fact, this intellect, Buddhi Tattwa, shines like a powerful light to guide man on
the path of action; it counsels like a wise statesman; it acts like the skilful driver
of a chariot, keeping the body on the right path; it acts like a devoted friend who
is always giving affectionate help. Without properly developed intellect Purusa
(Jiva) is blind in the field of action. So, all the actions of the waking state are
performed through the help of Buddhi Tattwa. And although Buddhi may
become entangled by such impurities as fear and anger or trapped in whirlpools
of thoughts, imagination and vain arguments, yet by its own natural luminosity
and discriminative faculty it may disentangle itself from all such confusions. It is
the purprise of intellect, to reveal the knowledge of objects in Samprajnana
Samadhi-s by sustaining special states of one-pointedness brought about through
concentration and meditation, and having assumed the form of Ritambhara
(filled with truth) to show the distinction between Prakriti and Purusa through
the revelations of cause and effect. Ritambhara is also described as Sthitaprajna
(steady wisdom). It is this that solves even the most baffling problems,
eradicates the afflictions of Avidya (ignorance) and Asmita (gross egoism), and
releases the aspirant from the bonds of the cycle of births and deaths by bringing
him to the door of Moskha (liberation). On the other hand, the intellect that is
overpowered by Mala and Vikshepa (impurities and agitations) due to Rajas and
Tamas becomes the cause of all the afflictions of the Jiva and whirls it endlessly
in the painful wheel of Samsara (cycle of birth, death and rebirth).

Vritti-s (Mental Functions of Intellect): Just as the mind has only two main
Vritti-s 'giving' and 'taking', even so all the functions of the intellect are also
technically known as Vritti-s. In a general sense the word may be understood as
'thought-wave' or 'transformation'. Intellect has numerous Vritti-s which we shall
consider in detail later.
Thus, we have described the second, knowledge-predominating part of
Antahkarana Chatustaya called Buddhi, or intellect. We shall now consider the
third anga or limb of Antahkarana Chatustaya- the actionpredominating ego-
principle Ahamkara, wich is related to Anandamaya Kosha, the BLISS Sheath.

The Third Constituent of Antahkarana- The Ahamkara

Characteristics of Ahamkara: This is the principle that creates exclusiveness

or individuality- egoism or 'mineness' in every perception action, object or
feeling. It draws the subtle Samskara-s (impressions) of every decision or
command from the orb of intellect in Vijnanamaya Kosha, the Intellect Sheath,
and deposits them in the Chitta (subconscious mind-stuff). lt also sends every
Samskara that rises from Chitta towards intellect. It enables Atman to experience
'I am' (Ahamasmi) and 'This is' (Ayamasti). Having received every kind of
knowledge, action, decision, direction, command and experience from the
intellect it puts a stamp of 'mineness' upon their impression, deposits them in the
Chitta and exhibits them to Purusa, the soul; it conveys all, the information of
Buddhi, the intellect, to the Chitta. Ahamkara is subject to expansion and
contraction according to the size of the body. Ego pride, haughtiness, conceit,
self-arrogation, greed, hypocrisy are all synonyms of Ahamkara.

Origin of Ego Principle: Samasti Ahamkara, the cosmic ego principle, arises
from the Tamas predominating portion of Mahattattwa, the great Cosmic
principle. A portion of Samasti Ahamkara is actively present in the body of
every being; therefore the material cause of Ahamkara is Samasti Ahamkara.

The Nature of Ahamkara: Ahamkara has the colour of a light blue jewel,
lustrous as the moon; it is like an orb or wheel of light without rays. This circle
surrounds the luminous Chitta which has within it the Purusa or soul. Because
Ahamkara consists of the three Guna-s it is affected by them and thus its colour
and nature are variable, changing from time to time.

The Abode of Ahamkara : Anandamaya Kosha or Karana Sharira (BLISS

Sheath of Causal Body), situated in the heart, is the abode of Ahamkara. lt
envelops the Chitta in the same way as a shell envelops an almond or a cover
over a pillow. It is really beautiful and enchanting when seen by the Divine eye,
like the neck of a peacock, enveloping the Chitta with a cover of divine colour.
Ahamkara envelops the Chitta containing the pure and luminous Purusa which it
has bound by the fetters of 'mineness'. There is an all-round covering of subtle
Prana like a luminous veil, enveloping the orb of Ahamkara. Every moment this
subtle Prana also infuses life force which spreads over the sheaths. Picture No.
12 shows how that which abides in the heart as a circle in between Chitta and
subtle Prana is the orb of ego-principle- Ahamkara Mandala. this 'Aham' or 'I-
ness' in the form of Asmita (egoism) exists with the Chitta as a representative of
Tama (darkness) and Avidya (ignorance).

The Relationship of Ahamkara : Ahamkara is directly related to Chitta and

Sukshma Prana (subtle Prana), and indirectly to Jivatma (individual soul) and all
the Indriya-s or instruments of senses. It function is to stir up the Samskara-s
embedded in the Chitta and thus make them active, to send the 'fructifying
Samskara-s to the orb of intellect, and to receive the new Samskara-s from the
intellect and deposit them in the Chitta, thus keeping up relation of intellect and
Chitta, Ahamkara is also related to Samasti Chitta (cosmic mind-stuff) since the
individual ego receives the stream of Samskara-s (impressions) flowing
constantly from Samasti Chitta through Samasti Aham-mandala sphere of
cosmic ego-principle), and scatters them this way and that. In the performance of
this function the ego is as active as the mind.

Colours and Forms Arising of the three Guna-s in Ahamkara: (a) The
Function of Sattwik Ahamkara (pure ego): When Sattwa predominates,
Ahamkara assumes the colour of a pure blue sapphire, trangparent and beautiful.
lt is responsible for the awareness of Ahamasmi ('I am') or mere Asmi ('Am') for
the Jiva and it shows the essential nature of the soul. lt is, therefore, supremely
helpful in attaining selfrealisation. When Ahamkara becomes tranquil it brings
about cessation of the function of Chitta and Sukshma Prana and thereby
becomes a means to establishment of the Self in its essential nature. Beyond this
it leads to understanding of the causal Prakriti and to realisation of Brahman,
through the form of Asti (awareness of existence alone).
(b) The Functions of Rajasik Ahamkara: Rajas is passionate in nature and brings
special luminosity to the Sattwik glow, appearing like the shining neck of a
peacock. Ahamkara becomes restless and fickle when overpowered by Rajas.
Rajasik Ahamkara keeps Chitta and Sukshma Prana intensely active and by
energising them assists their functions and infuses life into the sheaths; it
intensifies the idea of 'mineness' by giving a stamp of egoity on every kind of
knowledge object and action. It keeps the five sheaths active and excites
intellect. Having kindled egoism it awakens the impressions of lust, anger, greed
infatuation, attachment and hatred so that they swell up. lt assists Chitta in all its
functions, intensifying the feeling this is mine and creating friction and conflict
so that the excited Chitta and Sukshma Prana do not resume a tranquil state.
Sometimes, it assumes a pleasing form, appearing like a rainbow when seen by
the inner vision.
(c) The functions of Tamasik Ahamkara: In the Tamasik state the colour of
Ahamkara becomes sky-blue and a little dusty or smoky. Tamasik Ahamkara
renders Chitta dull, conceited, engaged in self-praise, directing it towards
unrighteousness and sin, leading to evil actions and habits. It intensives the
painful Samskara-s exciting despicable and wicked feelings, spreading Tamas as
darkness and Avidya (ignorance) on Chitta. It thwarts intellect and vision by the
Divine eye it robs understanding and nullifies the detached witness-attitude of
the Purusa, thus intensifying attachment to the body and senses.

General Functions of Ahamkara : Like the Mind, Ahamkara is also an action-

predominating principle with relation to Chitta. In the same way that mind does
not have awareness while performing the functions of 'giving' and 'taking', so
Ahamkara does not have knowledge of the Samskara-s (impressions) with which
it performs these functions. It is unaware of the nature of these Samskara-s, the
fruit of Karma-s arising from them and also the way in which these Samskara-s
would bear fruit in the future. Just as Manas (mind) assists Buddhi (intellect), so
does Ahamkara assist Chitta (subconscious mind-stuff), in all its functions. In
addition, when Ahamkara is influenced by Rajo-Guna, the ego becomes
powerfull and combative immediately engaging the Jivatman in Adharma
Ajnana, Anaishwarya and Bhoga-Vilasa (unrighteousness, ignorance, loss of
glory, sense-enjoyments). When Rajas predominating Ahamkara veils the orb of
Chitta by the shadow of Asmita (egoism), Jivatman becomes bound in fetters,
conceiving that this body, family, castle, village, hearth and home, country,
wealth, property, or other objects are 'mine'. The main function of Ahamkara is
to kindle such possessive ideas and to intensify egoism. Being influenced by the
three Guna-s, it is ever changing, ever modifying. For instance, formulations
such as 'My heart,is pleased', 'My intellect is clear and illumined', 'I am happy', 'I
have understood This' are due to predominance of Sattwa. My Chitta 'is
depressed', 'My mind is distracted'. 'That man is my friend, or foe'these
perceptions are depressive instances of 'mine-ness' shown by Rajasik Ahamkara.
This matter does not become clear to my intellect, 'I cannot think anything', 'My
intellect does not agree to this, 'My mind does not want to do anything'- such
perceptions are due to Tamas-predominating Ahamkara, in which there is
weariness combined with the feeling of 'mine-ness'.
Although the entire Antahkarana, the inner organ, represents a phase of
ignorance, Ahamkara has a special skill in creating and intensifying attachment.
It is the knot of Avidya (ignorance) in the form of Ahamta and Mamata ('I-ness
and Mine-ness') which binds Jivatman, the individual soul, to the wheel of births
and deaths. Abhinivesha Klesha (affliction in the form of clinging to life) is a
characteristic form of Mamata or 'Mineness'. Ego never likes to remain quiet, but
stirs up the Samskara-s in Chitta, exciting them by the force of memory and
throwing them to the orb of Intellect. Thus Ahamkara keeps mind and intellect
ever engaged in action, exciting the Vritti-s (functions) or RagaDwesha
(attachment and hatred), throwing them to the darkest depths of afflictions.
There is, however, a unique and valuable function of Ahamkara. When Jivatman
has realised its essential nature through the Chitta, this understanding is qualified
by Ahamkara in the formulation 'Ahamasmi''I am'. This is a Divine realisation
and thus it is possible to have the vision of the reflection of Atman, the Self
through Aham, the ego that normally veils this realisation! Without this ego,
Jivatman could not attain realisation of the Self, since the ego shows the
relationship of Chitta and Jivatma in the form of reflection and object reflected
(Bimbabimbi Bhava). With transcendence over attachment, hatred, lust, anger,
greed, infatuation, fear, grief, delusion, wrong knowledge, and imagination
which are the progeny of ignorance, the ego itself disappears because it is their
leader.

Detailed Explanation of Ahamkara : We have already given a general

description of Ahamkara, its origin and functions, but it is necessary to clarify
some further points. Ahamkara is a limb of Antahkarana and arises from Tamas-
predominating Mahat and in contact with Chitta continues as a symbol of
ignorance. But because Chitta and Ahamkara are very near to Jivatman they are
the subtle principles of Antahkarana and constitute the subtlest of all sheaths-
Anandamaya Kosha, the BLISS Sheath. Further explanations are necessary and
they are:
Chitta is a knowledge-predominating principle whereas Ahamkara is action-
predominating and so the relation of knowledge and action continues. But it is a
speciality of Ahamkara that it reflects the modes of Chitta to Jivatman; acts as
mediator between Chitta and Jivatman and helps them. But because of its very
nature Ahamkara veils or limits not only the light of the luminous Chitta but all
other illuminations whether of atman, Chitta or the entire Antahkarana. Having
created the feeling of 'self-hood' in selfless and inert Chitta, it directs the Purusa
(soul) towards body and Samsara (cycles of births and deaths) in the form of
enjoyment. It is because Chitta is associated with egoism that the contact gives
Jivatman experience of happiness and misery. Otherwise, Atman would only be
known as the effulgent light of knowledge and consciousness and Antahkarana
as the means for bringing release and bLISS for the Self. The seed of ignorance
in the form of ego has attached itself to Chitta and Antahkarana from the
beginning of time and its growth leads to Abhinivesha Klesha, affliction of
clinging to life and consequently to utmost fear of death. Samasti Ahamkara has
evolved from the Mahat-tamas and because of the Tamas in individual
Ahamkara, Jivatman develops the idea of 'I' towards the Chitta and the seed of
ignorance continues in the Antahkarana in this formulation of 'I'. Because of this
knot of ignorance Purusa is bound to the selfless Chitta. Human inclinations are
due to 'mine-ness' and their range of activity bound by the limits of Raga and
Dwesha (attachment and hatred). First, the feeling of 'Mine-ness' rises from
Ahamkara, then from this feeling arise Raga and Dwesha and so one becomes
inclined to Samsara. Because of this 'Mine-ness' human intellect prepares
various plans to acquire and secure happiness by every possible means. When
some of these plans fail the fire of anger blazes forth and the nervous system,
becomes heated by this fire. In consequence, the discriminative power of the
intellect becomes faint or even vanishes; then there is no Viveka
(discirimination) in the Tamas-overpowered Buddhi. In this condition a man may
commit mistakes or perform evil actions of which he will be ashamed later when
Sattwa arises. All the functions in this state are born of Dwesha or hatred. It is
said: Viveka-Bhrastanam Bhavati Vinipatah Shatamukhah- ("Men devoid of the
discriminating faculty fall in a hundred ways.") Therefore, wise men caution :
Sahasa Vidadhiya na Kriyam Avivekah ParamaPadam Padam ("Nothing should
be done in haste, because lack of discrimination is the seat of infinite misery.")
According to Charaka, degradation of intellect is the cause of all evil actions:
Dhi-Dhriti-Smriti-Vibhrastah Karma Vai Kurute Ashubham, Prajnaparadham
Tam Vidyat Sarvadosaprakopanam (Charaka, Sharira 1-101). ("One who has a
weak memory, intellect and retentive capacity of the mind performs evil
actions"). This should be considered the fault of Buddhi which is the cause of all
defects or vices, but Sattwa Guna and Viveka are the quenhers of the fires of
hatred and anger, although even when extinguished evil impressions may be left
on the Chitta.
In the scriptures, the orb of Chitta associated with ego is called Anandamaya
Kosha, BLISS Sheath. Ahamkara and Chitta always work together. But
Ahamkara has supremacy over all the functions of the Chitta hence Avidya
(ignorance) holds way over the Chitta Sattwa. This Avidya is sometimes in
expanded form, sometimes in, latent or overpowered forms. All the forms of
Avidya, such as Asmita (egoim), Raga-Dwesha (attachment and hatred), and
Abhinivesha (clinging to life) are painful. The characteristic of Avidya is to take
unreal for the real, to take the gross body for the Atman, or develop
identification with the body and senses. To identify the Antahkarana with Atman
is Asmita (egoism). To be ever engaged in keeping oneself happy is Raga
(attachment). Greed and excessive craving are also aspects of Raga. The
inclination to destroy all that seems to stand in the way of personal happiness is
call Dwesha (aversion), and the desire to live happily for ever is Abhinivesha.
These four Klesha-s (afflictions) are the offspring of Avidya, existing in the
Chitta in one of the following fours forms : Prasupta (dormant), Tanu (thinned
out), Vichchhinna (overpowered), Udara (expanded). The essential characteristic
of Avidya is in taking the ephemeral, impure, painful and individualistic as
eternal, pure, pleasant and infinite. All our troubles arise from such perverted
vision from superimposing egoism on Chitta and so binding it with 'mineness'.
Such troubles continue to give pain, like dust particles falling in the eyes or
thorns entering the soles of the feet, just as the words intellect, understanding,
wisdom convey the idea of Buddhi, so the words ignorance, egoism, attachment
convey the idea of Avidya. Avidya is that which veils the light of knowledge and
binds the activity of Rajas so that,instead of true perception one experiences the
absence of it, i.e., the Tamas or darkness conveyed by the terms Ajnana, Avidya,
Ahamkara. The meaning of the presence of Aham is as follows: If Ahamkara
overpowers Sattwa in Chitta, Tamas has to play and creates ignorance,
attachment, hatred, impurity and pain; it veils the light born of discrimination
and true knowledge. One of the Yoga Sutra-s declares:

"Then with-the removal of all the impurities veiling Chitta, Jnana (or light of
Chitta) becomes infinite, and little is left to be known."
Compared with this infinity of knowledge, that is ordinarily known to human
beings is regarded as insignificant by the Yogi. Tamoguna, the quality of
darkness, is sustained in its various forms such as Mala and Avarana (impurity
and veiling) by Aham-Bhava, the feeling of 'I'. When this feeling is removed, the
light of Sattwa-Chitta becomes as if universal. Thus Jivatman, tied by the rope of
infatuation and attachment born of egoism, assumes the role of actor and enjoyer
until purified by the cessation of the gross Aham. It is clear that Sattwa-Chitta is
an aid to liberation, but the ego which sticks to it is the cause of bondage. When
Ahamta (egoism) in the form of 'mine-ness' develops a thinnedout condition its
force becomes dormant, and Atman is established in its own nature as long as
this dormant condition lasts. According to Samkhya and Yoga schools of
philosophy no object (or matter) of this world is comptetely destroyed; the object
merely undergoes a change of form or modification in past, present and future.
Destruction of the egoism that causes bondage takes place by merging in it cause
(Nashah Karanalayah -thus Aham-Bhava is that Tamas-predominating veil that
lies between Jiva and Brahman separating them. Without this veil Brahman and
Jiva, which are of the same nature, consciousness and wisdom, would have been
ever united. Chitta is helpful in bringing Moksha (liberation) in the form of
union of Jiva and Brahman, while Ahamkara is the obstacle to this; such is the
experience of the knowers of Truth.
So Ahamkara, like the hands of a person, has the functions of 'giving' and
'taking'; it is a subtle part of Antahkarana, and an inseparable portion of
Anandamaya Kosha, the BLISS Sheath; it is supremely helpful to the Chitta. It is
an obstacle to Moksha, but it is also the means by which divine realisation may
come about.
Thus, we have described the third, action-predominating part of Antahkarana
Chatustaya called Ahamkara, the ego-principle.
We shall now consider the fourth anga or limb of Antahkarana Chatustaya- the
knowledge-predominating Chitta, the support of Anandamaya Kosha, the BLISS
Sheath.

The Fourth Constituent of Antahkarana- Chitta

Characteristics of Chitta: The term 'Chitta' is derived from the root 'Chiti
Sanjnane'- 'means of attaining wisdom'. Chitta is closely associated with
conscious Jivatman by the contact of which 'it also becomes conscious and thus
becoming as if an image reflects and makes conscious, and through knowledge
and action offers enjoyments to Jivatman. It sustains Jivatman as well as all the
Samskara-s, Vasana-s and Smriti (memory) in an unmanifest or seed form.
Because of its contact with Atman it has special luminosity and is very active; it
appears to be ever conscious. It is ever generating life force in the form of suble
Prana. It is the revealer of the nature of Jivatman. It is described as Madhyama
Parinami because it is subject to contraction and expanision.

The Origin of Chitta: Because of the eternal relatioship of Brahman and

Prakriti in the form of pervader and the pervaded, following Mahapralaya (the
great dissolution) when creation manifests by the will of Brahman the first,
evolution from un-manifest Prakriti after MahaAkash, time and direction is
Mahat Tattwa, which is of the nature of the three Guna-s. Mahat-Sattwa is the
cause of Samasti Chitta. This Samasti Chitta creates all the individual Chitta-s
i.e., it is the material cause of their origination. Prakriti is the final material cause
and Brahman is the efficient cause of Chitta. Shri Vyasa, in commenting upon
the second Sutra of the first chapter of Patanjali's Raja yoga, says Chittam hi
Prakhya-Pravritti-Sthiti-Shilatwat Trigunam (Yoga 1-2) ("Chitta is of the nature
of the three Guna-s, having luminosity, activity and inertia.")
Nature of Chitta : It is as pure and placid as a crystal, as beautiful as a diamond,
as white as butter or the feathers of a duck, but transparent shining delightfully
like mercury or polished silver leaf. lt is dazzling to the inner Divine eye; it is
ever-changing, pure, clear, and enchanting, a small oval mass of unemergent
light.

Abode of Chitta: Inside the chest, between the two lungs, and just below the left
nipple is the heart, the repository of blood, with the regular beating sound of
'lupp-dupp'. In the middle of the heart is a small etheric cavity called the cave of
heart, the size of the thumb of a baby or a white grape; it is not part of the
physical organ. In this inner cave of the heart is the abode of Chitta in the form
of an oval mass of unemergent light; this Chitta is the abode of Jivatmam. The
modern experts of surgery have also seen a small hole-like part close to the
blood repository in the heart which is a bit raised and which has a constant
vibration on it. They have named it Auriculo-ventricular Bundle of Hiss. These
surgeons have not yet been able to know the reality of Chitta and Atman but a
day may come when Chitta and Atman. Our Visualisation of them at this place
will be amply supported by medical science also. The effect of Chitta and the
Atman is observed at this point, first of all and causes the working of the heart
whereby the activity is sent forward to the entire physical body through the
veins. We will clarify differing views of the Acharya-s (teachers) on this
question in the chapter dealing with Anandamaya Kosha, the BLISS Sheath.

Relationship of Chitta: Chitta is directly related to Jivatman and indirectly to

Ahamkara (ego-principle), Sukshma Prana (subtle Prana), Buddhi (intellect),
Manas (mind) and all the Indriya-s (senses). Jivatman is related to Chitta from
infinity (rebirth after liberation- Moksha), from the very commencement of each
creation in the form of BimbaBimbi-Bhava (relationship of reflector and
reflection), relationship of owner and the owned and Bhogya-Bhoktri Bhava
(relationship of enjoyer and the enjoyed). Chitta is also in contact with
Ahamkara and Jivatman takes work from Ahamkara at every moment. Jivatman
and Chitta are Ekadeshi (stay in a limited place). They have the relationship of
supporter and the supported. Chitta supports while Atman is supported. Having
sustained the Jivatman in its womb the Chitta sits in the cave of the heart. In the
Illustration No. 22 in the Anandamaya Kosha (BLISS Sheath) the location of
Jivatman is shown with Ahamkara which is outside it, and Sukshma Prana.
Characteristics of the three Guna-s in Chitta: (a) Sattwik Chitta. Sattwa-
predominating Chitta is transparent and as clear as crystal, beautiful like a
diamond, dazzling like the rays of the sun shining upon snows or upon a
polished silver leaf; it is as bright as a mercury light; it is es white and soft as
butter; it is transparent, luminous with the vision that is free from illusion; it is
peaceful, bestower of supreme bLISS and is capable of showing the vision of
Atman and Paramatiman. Wveless, tranquil as a placid lake, Sattwik Chitta is the
sustainer of the pure feelings such as faith, the Samskara-s of Dharma (virtue),
AishWarya (prosperity), Jnana (wisdom) and Vairagya (dispassion). As long as
Sattwa predominates, the Chitta is filled with placidity of divine feeling and is
endowed with soft luminosity. In this state, Chitta assumes a minute form by
contracting, and thereby self-realisation becomes easily possible.
(b) Rajasik Chitta. Through the influence of Rajoguna, Chitta becomes very vast,
surging with boisterous waves, full of fickle ripples, very sensitive; it awakens
the Rajasik Samskara-s of desire, craving, worldly thoughts, attachment, hatred,
jealousy, infatuation, pride, conceit, effort, pleasure and pain. It becomes
associated with grief; it creates dreams; it is full of the Samskara-s of Vikalpa
(imagination) and Viparyaya (wrong knowledge). It stirs up and re-examines the
Samskara'-s by force of memory and intensifies them. Chitta in this state
contains both types of Samskara-s -virtue and vice, knowledge and ignorance,
prosperity and adversity, dispassion and passion. In the luminosity of Rajasik
Chitta, there is sharpness and acuteness.
(c) Tamasik Chitta. Through the predominance of Tamoguna, the light of Chitta
becomes dull, associated with undesirable qualities such as ignorance,
indiscrimination, vice, adversity, loss of spiritual powers, and is tainted by cruel
actions, grief, fear, sorrow, inertia, laziness, sleep, delusion, infatuation, hatred,
anxiety, etc. It restricts the function of the intellect and is full of Vasana-s
(feelings and desires) of inactivity and all sorts of evil inclinations. In this state,
good Samskaa-s do not arise in the Chitta, nor is a man inclined to good actions.

Mixed Functions of the Chitta: From the very beginning of creation Chitta is
associated with Jivatman. It keeps the Jivatman in its womb and sustains egoism.
It continues to offer enjoyments to the Purusa, and takes him to the threshold of
Moksha. Although inert, it receives consciousness from its contact with Atman.
Thereby it becomes active and goes on generating life every moment in the form
of subtle Prana with the help of ego it infuses life in the causal, astral and gross
bodies. Together with all the Samskara-s and Vasana-s, which bring about Bhoga
(enjoyment), it sustains memory and sleep, knowledge, and ignorance, virtue and
vice and all the experiences of the world in the form of non-manifest Samskara-
s. lt sends the fructifying Samskara-s to the orb of intellect through the ego, and
enables them to offer their result. Being overpowered by the force of enjoyment
it becomes influenced the Guna-s- Sattwa, Rajas and Tamnas, and having
assumed its appearance in accordance, with the predominating Guna, it goes on
changing eyery moment, remaining over active. Thus, it brings experience to the
Chitta that superimposes the qualities of attachment, perceptibility, decay, pain,
happiness, impurity and ignorance on Purusa (Soul) who is unattached,
imperceptible, unchanging, devoid of pain and pleasure, pure, and enlightened.
Release and bondage of Jivatman are due to Chitta alone.
Since the origination of Chitta, in other words, since it came from the state of
cause to the effect (the present form), and as long as it is going to stay in this
form (until it merges in its cause- Prakriti), it will be ever changing and active.
Chitta by its very nature cannot rest even for a single moment. But in
Asamprajnata Samadhi, Chitta having been controlled by the Nirodha Samskara-
s of Para-Vairagya (extreme dispassion) brings about self-realisation and
realisation of Brahman through the ego. Even in this state, Chitta goes on
flowing in the stream of Nirodha-Samskara-s; it is never a absolutely static or at
rest. This condition is called Prashanta-Vahita state of Chitta. Prashanta-Vahita
means peaceful flow. Purusa (Jivatman), who is abiding in the womb of the
Chitta, realises its own essential nature in the mirror of Chitta through ego-Vritti.
This is the generally accepted view.
In the waking state it is because of these un-manifest Samskara-s of the Chitta
that one is inclined to acquire knowledge or perform actions. Chitta generates
subtle Prana continuously and having made Ahamkara active, keeps the five
sheaths functioning. Even when the external function ceases, in such states as
deep sleep, and Turiya (the fourth state of consciousness), Chitta remains
absorbed in its functions. That is why even after Samadhi, or deep sleep, one is
able to desdribe these states which were experienced. Such description is
possible because of the impressions of memories of functions that go on in those
states in the Chitta. Located in the heart, where one hears the sound of "lupp-
dupp" this mass of Chitta, which is of the nature of unemergent light, is the
foremost part of Anandamaya Kosha, the BLISS Sheath. It conducts the whole
body, although it remains unmanifest itself. All the modes of the Chitta and all
its functions take place and exist in the Chitta in the subtlest unmanifest form.
This is why they are profound and mysterious. They can be seen, visualized only
by the Divine eye, and can be understood by the sharp one-pointed intellect
alone.
This completes the explanation of the nature and functions of the Chitta.
Supplementary details will be explained elsewhere at their proper places.

Corporeal Anthakaranaht : Now we shall explain the nature of Antahkrana,

the inner organ, which is a luminous mass containing the limbs - Chitta etc., so
that the nature and location of Chitta may be clear to aspirants. Just as the astral
body of a human being is formed by the two parts of the Antahkarana- intellect
and mind, with ten Indriya-s df i i" incased in the sheath of the five Tanmatra-s,
even so Anandamaya Kosha (the bLISS Sheath) is formed by encasing the
remaining two parts of Antahkarana namely, Chitta and Ahamkara, which are
luminous subtle limbs of Antahkarana, in the sheath of subtle Prakriti. This does
not mean that Antahkarana has been dissected into parts which are separate from
one another. They can be compared with two part of a house, such as office and
bedroom. So this causal body, known as Anandamaya Kosha, Brahmapuri (city
of Brahman) and Hiranyamaya Kosha (the golden sheath) is the sleeping
apartment of the place, of the Purusa (Soul), and the astral body is its workroom
or office. This Antahkarana is formed from the Aggregate of Chitta, Ahamkara,
etc.. Although luminous, it is inert, but it appears to be conscious because of its
contact with the Purusa (soul), as a result of which it becomes purposeful; it is
otherwise purposeless. Being in association with conscious Purusa (soul), these
for limbs function as a great weapon, and Ahamkara and Chitta together serve a
purpose like that of clothing for protection and shelter which according to Sutra:

Then the Purusa(soul) rests in its own Swarupa or essentia nature. The state of
resting in essential nature referred to in this Sutra is indescribable. Whatever
states is other than this Swarupa Stithi (resting essential nature), whether it be
ananda or Asmitanugat Samadhi, and considered to be very high in yoga, is
gross compared with the state of Kaivalya.

The Centre of Energy: Now the question arises: since these five sheaths and
three bodies are inert, how then do they receive energy for their functions and
where does it come from? Who gives energy to them and how is this energy
generated? Here is the answer. The entire Antahkarana is the centre of energy for
the Jivatman. Essentially, this Chitta generates the energy of knowledge and
action, rather like positive and negative electrical energy. The energy is
generated to such an extent that it is difficult to measure it; because of its
subtlety it is very difficult to visualise it with the General light of meditation.
Rising from tho like of chitta, and coming out of the orb of ego, this process
appears in the form of subtle Prana. Out of these currents, the positive current of
knowledge nourishes Chitta and Buddhi Tattwa, and the negative current of
activity goes on offering energy of action to ego and mind (Ahamkara and
Manas). In yogic language, the essence of the life-principle is, Sukshma Praga
which shines like luminous vapour outside the orb of ego it mixes with the astral
body which is seated in the brain, wrapped in five Tanmatra-s; it sustains,
nourishes, irrigates and conducts the physical body that is consitituted of five
gross elements. Just as in the astral body, organs of action and senses of
perception perform their particular functions of knowledge and action, even so
Chitta and Buddhi predominate in knowledge and ego and mind predominates in
action; they are the limbs of Antahkarana.

The Process of Pervasions of Jnana and Kriya (knowledge and action): This
has already been explained, but we shall deal with it in a different way. Contact
of conscious Jivatman with inert and luminous Antahkarana creates action
(Kriya). This action, coupled with knowledge, which is the very potency of the
Purusa (Soul), converts the Antahkarana into a conscious principle and revives
the entire Anandamaya Kosha, wherein it becomes subtle Prana. In the subtle
Prana the luminosity of consciousness is of knowledge, and ficklenees belongs
to action. These two having united, assume the form of life-force. The heart
sends the life-force, in the form of luminous vapour or of a current formed from
luminous rays, towards Brahmarandhra continuously in unbroken succession.
Having attracted these rays Vijnanamaya Kosha (Intellect Sheath) gose on
imbuing the Manomaya Kosha (Mind Sheath) every moment. It is through these
rays that mind vitalises the Pranamaya Kosha (Vital Air Sheath) and through the
medium of Pranamaya Kosha spreads the luminous rays of life in the physical
body and thus bestows life to it.

The Mover of the Body-Machine: Just as a dynamo, when switched on, sets the
machine or machines in action, so does the entire bodymachine start functioning
and the inert mechanisms of causal, astral and physical bodies become operative
through the contact of the conscious Purusa (Soul). These three bodies and the
five sheaths, being mutually inter-linked by the rays, are able to perform their
functions continuously through the force of Purusa (Purusa-Shakti).

The Veils of Purusa and Salvation therefrom: In connection with meditation

on OM (three letters, A-U-M) it is stated in PrasnhaUpanisad that whoever
meditates on that Supreme Purusa through this symbol is absolved of all sins
(the receptacle of evil Vasana-s- Karmashaya or Antahkarana) just as a snake
sloughs off its skin. Having thus emerged from Antahkarana that binds the Jiva
(individual soul), one beholds the Supreme Purusa, effulgent as the sun,
pervading the entire universe, abiding in Brahma Puri city of Brahman. lt is clear
from this that when Jivatman attains realisation of the Swarupa (essential nature)
through Viveka-Khyati (wisdom) he becomes detached from the Chitta. Then,
having, renounced his Antahkarana, even as a snake sloughs off its skin, he
renounces the Chitta as well. At the time of death, Sukshma Sharira (astral
body), the principle of Brahmarandhra and tho causal body together confined in
the orb of five Tanmatra-s and thus in the forms of luminous siva-Pinda, leave
this physical body. The forms of astral bodies of yogis, who have conquered the
gross and subtle elements and who move in the Heavens, are similar to the
physical bodies that they have left aside behind. These astral bodies are also seen
to be of different types according to the differentiation of three Guna-s. The
Sattwa predominating bodies are especially luminous white, shining like the
moon and very beaultiful. The forms of their bodies are like the well-developed
muscular physical bodies of this world and are very pleasing; their faces are ever
beaming with happiness. Rajas-predominating bodies are tall, of golden colour,
beautiful and lustrous but they are somewhat thin. Tamas-predominating bodies
are of brown or smoky colour, of smaller sizes, broad, and thus not so pleasing;
their movements are dull, they exist in the skies of different worlds.
So the veil of the three bodies that binds the soul is destroyed. The same truth is
expressed in different words in Mundaka Upanisad (II-2-vii)

Having realised the Supreme Being in all aspects, the knots of the heart are
destroyed, all doubts are dissolved and the Karma-s burnt up.
While leaving the physical body, the causal body of all beings joins with the
astral body, forming an aggregate; having assumed the form of oval luminous
Siva Pinda it moves to the other words or heavens after death.

The Cessation of the Antahkarana: Just as the natural Attributes of fire, such
as heat and light, are never destroyed, so are those of Antahkarana in the form of
Vritti and Samskara never destroyed in any condition. In the state of
Asamprajnata, where all the Vritti-s are checked, on disappearance of the first -
Nirodha Samskara-s (impressions of control) others arise and this process
continues until the culmination of Asamprajnata Samadhi. It is true that Vritti is
the gross aspect of any mental activity (Bhavana) while Samskara or Vasana is
its subtle aspect. But this Antahkarana, renounces its natural modifications only
when it is merged in its material cause- this merging is the cessation of
Antahkarana.

The Limbs of Antahkarana and their Analysis: Individual Antahkarana is the

active part of the first action-predominating evolute of un-manifest Prakriti. This
has been acquired by the subtle Jiva. In scriptures, this is called Sukshma and
Karana Sharira (causal body); it is the abode of the individual soul.

Antahkarana Chatushtaya: The Nature and Functions of Antahkarana: The

four-fold internal organ is divided into four parts. Amongst these four parts,
Chitta and Buddhi (intellect) are similar from the point of view of nature and
stuff. Cosmic Chitta (cosmic mind-stuff) arises out of cosmic Mahat-Sattwa and
then the individual Chitta (mindstuff) from cosmic mind-stuff. The cosmic
intellect arises from Mahat Rajas and then the individual intellect from the
cosmicc intellect. By virtue of their being knowledge-predominating they are
similar in their functions. In the same way, the three kinds of cosmic egos arise
out of Mahat-Tamas and from these three, the individual ego arises. The cosmic
mind comes out of Sattwa and Rajas predominating cosmic ego and from this
the individual mind arises. And so, by reason of their action predominating
nature Ahamkara (ego) and mind have in them predominance of action. Because
of difference in nature and function Chitta is different from Ahamkara, and
Buddhi is different from Manas. Just as Ahamkara performs the functions of
'giving and taking' every type of Samskara between Chitta (in the Anandamaya
Kosha) and Buddhi (in the Intellect Sheath), and performs all such internal
functions of the BLISS Sheath, so does Manas perform the functions of giving
and taking of senses perceptions between the intellect and senses and also
performs all such functions of the Vijnanamaya Kosha (Intellect Sheath). Further
Buddhi ascertains the nature of the objects brought to it by mind, and, the
impression of such ascertainment is brought into the Chitta by the
instrumentality of Ahamkara; thus, Chitta presents the objects in the form of
Samskara (impression) to the Purusa (soul). These four, in the form of two pairs,
function as the instruments of the individual soul.

The Vision of Contact of Conscious (atman) with the Chitta: On return from
the liberated state, or after the great dissolutions this limited soul luminous with
knowledge, conscious, in the form of mere potency, indivisible atomlike Chiti,
united with a particular portion (individual Chitta, a part of cosmic Chitta, the
effect of Mahat-Sattwa of the Antahkarana is known as Chitta. Because of the
contact of conscious (soul) and inert Chitta, there arises an energy which is
termed Kriya, or activity. This is seen in Samadhi.

Kriya: This Kriya is different from inert activity. One sees or realises the
conscious Atmik energy of the nature of mere potency, when one beholds the
functioning of the Chitta that appears conscious due to the contact with Atman,
just as electric energy is seen or realised by the lighting of the electric bulb when
the current flows. lf we observe this lighting up, we see clearly that the mid-
centre is illuminated first, then the light quickly pervades the entire bulb,
illuminating it so that it is able to illuminate external objects also. In the same
way, the smallest portion of the Chitta that first comes into contact with this
indivisible Atman-Shakti, though it is so small that it cannot be imagined, yet it
becomes conscious. Now, from this region onwards, the process in which the
consciousness pervades the entire Chitta and then entire, Antahkarana is known
as Kriya. Because of the influence of Kriya, the entire Antahkarana appears as if
it is conscious and it performs the external and internal functions of the body.
The process is seen in Samadhi; one can observe how it presents all types of
Bhoga-s (enjoyments) to the Purusa (soul).

Jnana (Knowledge): That with which one observes the above process is called
Jnana or knowledge. This light of Atman-Shakti, which is of the nature of
knowledge, having bestowed consciousness on the inert luminosity enables the
Chitta to perform the function of knowing. Then the consciousness of Atman
with its knowledge-energy manifests through the Chitta. The perceiver of and
guide to the Kriya is Ahamkara, and that which depicts knowledge is Chitta. It is
Chitta-Tattwa that is the Generator and the sustainer of both these Shakti-s:
(powers). Just as the heat of fire is experienced by the skin and the light is seen
by the eyes, though the influence of both heat and light emanates from same
place, yet they are perceived by different senses. It can also be exsplained -more
clearly in the following way. In a closed room, the sound of a machine in action
is heard even in darkness, and one can have inferential knowledge of the
machine just by hearing the sound of it, but the direct perception of the machine
is possible only whon one sees the machine functioning in the light with one's
own eyes. Thus, it is clear that knowledge is the cognizance of any action
whether it is perceived by touch or by the eyes. That particular part of
Antahkarana which is the abode of the Purusa and is the source as well as the
knowledge and action is called Chitta-Sattwa.

Theflow of this Chitta is of two types :

1. Inward Flow (Antarmukhi Vritti): The inward flow of the Chitta, which is
the substratum of the Jivatman (soul), result in tranquillity and in cessation of
pain. According to the gloss of Shri Vyasa :

The meaning of this is that when Chitta is full of Sattwa or purity, Rajas and
Tamas becomes as if absent. Then naturally the Chitta moves inwards. Chitta,
which is now free from all Samskara-s, becomes absorbed in Viveka-Khyati or
discriminative knowledge and thereby becomes helpful in gaining the
knowledge of Purusa and Prakriti. This realisation of the Purusa (soul) is Atma-
Sakshatkara or self-realisation. This Samadhi leads to Dharma-Megha (the cloud
of virtue) which aids resting in essential nature (Swarupa-Pratishtha). This is the
state of Chitta in inhibited Kondition but even after Vyutthana (coming out of
Samadhi) the Samskara-s of Para-Vairagya (supreme dispassion) show the
fleeting nature of the sense-enjoyments that are veiled by the golden hues, and
thus they enable the soul to abide in Swarupa or essential nature and move
towards the realisation of the bLISS of Brahman. This is the path of Sreya
(good) which is the key-shaft of bLISS and takes one to the door of Moksha
(liberation).
2. Outward Flow (Bahirmukhi Vritti): The other path is Bahirmukhi Vritti, the
outward flow of the Chitta; this is Rajasik and Tamasik in inclination. In this
stage, according to the saying 'Pravrityacha Paritapaya Shokadaya Rajasa Bhavn
Utpadyante' Chitta that is affected by Rajas and Tamas is never calm, and in the
outgoing state good Samskara-s do not arise. On the other hand, the evil Vasana-
s bubble up from the Chitta and having come to the orb of intellect through the
ego, the taint the intellect, keep the mind fickle and the senses turbulent. Mind
keeps the senses engaged in the sense-objects being prompted, by the intellect,
and thus the senses which are outgoing by their very nature ever wait at the
windows of sense-organs for the sense-objects. This very experience is described
thus in Katha Upanisad by the teacher Yama:

"The self-created God formed the senses with outgoing tendencies therefore they
move outwards and not to the innermost Self." Katha, 11-4-i). The entire
external world is of the nature of sense-objects. Caught in the net of sense-
enjoyments the Jiva whirls in the painful cycles of birth and death. This is the
path of Preya (pleasant) wbich is the cause of activity and afflictions. Through
the medium of Nachiketa, Yama has given his instructions to the whole world for
its renunciation in the following words :

"To the ignorant and foolish man the way to the hereafter is not apparent. He is
deluded by the illusion of wealth. He thinks: This is the world, there is no other;
and thus he falls repeatedly under my sway, i.e., of death." (Katha I-2-vi). Shri
Vachaspati, commenting upon the Yoga Sutra (1-5), writes

"Tendencies or Vritti-s which increase the impure Samskara-s in the Chitta, the
receptacle of actions (Karmashaya) and which strengthen ignorance by
generating the Vasana-s of virtue and vice are called Klista or painful. A man of
discrimination should try to be ever away from them."
3. Other Vritti-s of the Chitta : In fact, this Sutra in Yoga Darshan
Yogashchitta-Vritti-Nirodhah' (I-2) creates some confusion. Many Acharya-s
have,taken Buddhi and Chitta in the same sense. Mind and Buddhi have also
benn considered to be the same in some other scriptures. Much confusion has
thus, been created in the characteristics of both. Even the commentators of Yoga
Darshan have taken Buddhi and Chitta in the same sense, and have confused the
issue of their Vritti-s and Samskara-s. But there is a difference between Vritti-s
and Samskara-s. Just as I have clarified the four limbs of Antahkarana- Manas,
Buddhi, Chitta, Ahamkara- by describing their origin, characteristics and
functions separately, I shall now explain clearly the subject of Vritti-s. lt is thus:
Vritti is formed from the root Vritu Vartane, which means 'to conduct'. Conduct
is of two type: subtle and gross. All the functions and behaviour of the
Antahkarana are subtle, non-manifest and hidden, whether they are during
Samadhi-s or Vyutthana (outgoing states). It is clear that all the functions of
Samadhi being subtle are hidden and cannot be seen by the physical eyes. Some
of the functions of the outgoing state of mind also cannot be seen, such as the
internal functions in the case of memory, sleep, etc.

Samskaras: All the subtle functions and subtle feelings of pleasure and pain and
all the gross actions, gross objects and gross knowledge, as well as gross
functions, cast their impressions on the subtlest and most sensitive part of the
Chitta and are termed Samskara-s. Chitta and Ahamkara perform all their
functions with these Samskara-s.
All these subtle, un-manifest functions cause the presentation of enjoyment to
Purusa in the form of experience of pleasure and pain. Further, the gross
enjoyments are experienced in the Vijnanamaya Kosha. In other words, these
Samskara-s that are inclined towards Bhoga (enjoyment) rise from the Chitta and
having entered in Vijnanamaya Kosha assume gross forms which serve the
purpose of grosa enjoyment of Purusa. These gross forms are used by the
intellect, then they are named Vritti-s. Shri Patanjali, the author of Yoga Sutras,
has divided the innumerable and infinite functions of knowledge and action of
the world into five classes : Pramana (right knowledge), Viparyaya (wrong
knowledge, Vikalpa (imagination), Nidra (sleep), and Smriti (memory). All the
functions of Buddhi, innumerable and infinite, are called by one name-Vritti.
When the shadow of the Vritti-s cast on the sensitive film of the Chitta, it is
known as Samskara. The causal body carries out all its activities by means of the
Samskara-s.
Now, it is clear that all the function of the Buddhi are known as Vritti-s, whether
they are reception of knowledge or action by the senses from outside objects, or
in the form of directing them to Chitta as Samskara-s. The subtle forms of these
Vritti-s are called Samskara-s. Samskara-s exist with Chitta, and Vritti-s with
intellect, in different places. If we take Chitta to mean Antahkarana, then there is
no confusion, because all these Vritti-s belong to Antahkarana. Thus, the
meaning of Chitta- Vritti remains intact and our principle is also unaffected. All
thoughts, knowledge and ignorance, virtue and vice, action and inaction are
implied in these five Vritti-s. They are used in the form of Vritti-s in the orb of
intellect, and exist in the Chitta in the form of Samskara-s. But there is an
exception to this rule which is explained below.

The Functions of the Chitta: We have described the functions of the Chitta in
detail in the. foregoing pages of this book. Briefly, they may be summarised
thus. Apart from being the abode of Purusa, Chitta keeps in its womb the
Samskara-s of all the thoughts, of knowledge, realisation and ignorance, and of
action and inaction; together with these Samskara-s Chitta also keeps the Vritti-s
of Nidra and Smriti (sleep and memory). Being coloured by the experiences of
Anada, Asmita, Nidra, and all other different forms of Samadhi, it presents them
to the Purusa. Apart from this, Chitta reflects the Samskara of every object, and
even like the reflections of a mirror, it presents these reflections to the Purusa.
This is the essence of the functions of Chitta. It is the Chitta t that is the source
of experience of all the modifications, whether they are Sattwik in the form of
Ananda and Asmita Samadhis, or Samskaras, the discriminative understanding
of Atman and Paramatman, or non-
Samskara-s. But Ahamkara is the instrument in causing the experience of
cessation of Vritti-s in Nirvikalpa Samadhi. Whatever exeretion or action goes
on for the maintenance of life is duly performed by Chitta through its association
with the individual soul. Thus there is no harm in considering even Jnana and
Kriya (knowledge ans action) as the two Vritti-s of the Chitta. Here, one must
keep in view that Intellect is coloured or reflected by the knowledge and objects
brought by the
Indriya-s (senses) and Chitta is coloured or reflected by the Samskara-s of sense-
knowledge. With deeper vision, Chitta seems to have two main Vritti-s, Jnana
and Kriya, which are themselves divided into five, and further these five are sub-
divided into innumerable Vritti-s.
The Distinction between Chitta and Purusa: From the above description, it is
clear that Buddhi Tattwa (Intellect) is the abode of Vritti-s or thought-waves and
Chitta is the abode of Samskara-s (impressions). The Vritti-s of the Intellect as
also Samskara-s and Vritti-s of the Chitta are never destroyed. These Samskara-s
remain in the Chitta in some form or other- Prasupta (dormant), Tanu (thinned
out), Vichchhinna (overpowered) or Udara (expanded) states. According to
Parinama Bheda modifications), they are either in Nirodha Parinama
(modification of control)- see Patanjal III-9, sometimes in Prashanta Vahita
Parinama (modification of state-Patanjal III-10, Ekagrata modifications of
onepointedness)-Patanjal III-12, or Samddhi Parinama-s (modifications of
Samadhi)-Patanjal III-11. In external functions the changes are seen in both- in
the Intellect and the Chitta. Whithout being coloured by some object the Intellect
and Chitta cannot give any knowledge to us, in other words, we go on receiving
the knowledge of those objects alone reflect in the Intellect and the Chitta.
Otherwise we cannot have any knowledge of any object in any way- Patanjal 4-
17.

Therefore, Buddhi (intellect) and Chitta are full of Vritti-s and Samskara-s
respectively. Both these principles are so elastic and luminous in nature that they
reflect every object, its form and colour in a fraction of a moment, making it
visible by their own light. But, surprisingly enough, neither Buddhi nor Chitta
know or see their own nature, because both of them are inert and objects
(Drishya). Drisya, means that which is seen by another. Therefore, Purusa which
is the master af both of them goes on seeing the changes of these two Purusa is
thus aware of every movement of Chitta and Buddhi. Jivatman abides in Chitta;
therefore Chitta is near to Purusa and faces it, hence Purusa is ever aware of
every movement of Chitta. Chitta is ever changing in nature, but the Purusa is
unchanging, therefore not a single change or modification of Chitta remains
hidden from the Purusa. Further, Chitta and Intellect, each being limited to one
place, can known only one object at a time and not two or more. It is because of
the rapidity in action of these principles that it appears as if they are doing so
many things at a time.

The Utility of Chitta: Shri Vyasa comments (Patanjal I-4): thus

Chittamayaskantamanikalpam Sannidhimatropakari Drishyatwena Bhavati
Purusasya Swaminah"That this Chitta which has become the servant of the
Purusha by its mere proximity acts like a magnet. It is like this. When Chitta is
free from the influence of Rajasik and Tamasik Samskara-s, bccomes Ekagra
(one-pointed), and thus being pure and transparent, this one-pointed Chitta,
through its ability to reflect or colour (Uparaga Samarthya) and through the
nearness of Purusha, assumes the form of Asmita or, Grithitri (Sattwik ego). This
quality of Chitta is known as Sarvarthata. It is because of this quality that this
Chitta, consisting of the three Guna-s, becomes the means of Bhoga and Moksha
for its lord, Purusha. Just as a strong and disciplined horse is of much use for its
lord, but an untrained and untamed horse is harmful for him, even so Chitta is
either harmful or useful for the Purusha. Keeping this fact in view, Yoga
prescribes methods of controlling the Chitta.

Chitta-Vashittwa (Control of Chitta): There are various methods of

controlling Chitta, as enjoined in the Yoga Shastra. Among them, one is Kriya
Yoga (Patanjal II-1), which should be practised in conjunction with all the eight
limbs of Yoga. Thereby the heart is purified. Practice should continue until
Purusa realises its essential nature.

"Austerity, study of scriptures and surrender to God," these are called Kriya-
Yoga. The latter portions of the eight limbs of YogaDharana, Dhyana, and
Samadhi- enable a person to develop a special power of concentration and
identification called Samyama. With the rising of this luminous power one
gradually acquires control over the Chitta. By mastery of Samyama through
Prajnaloka, the light of knowledge, a Yogi acquires various psychic powers,
described in the third chapter of the Yoga Shastra entitled 'Vibhuti Pada.' But
these glories may prove obstacles in the path of self-realisation, leading to
unnatural preoccupation with mere phenomena, however remarkable. Therefore,
an aspirant should practise Nirvichara Samadhi intensely and thereby endeavour
to acquire Ritambhara Prajna (knowledge filled with truth) which bestows
Adhyatma-Prasada, the purity of the heart. By attaining this Prajna, there arises
discriminative knowledge of Purusha and Prakriti; then the next step, which is
the realisation of Brahman, becomes possible for the Yogi.
How Chitta is mistaken for the Self: Regarding the precise definition of Atman
there are various opinions. But putting these on one side for the present, I shall
deal with removal of the illusion of mistaking Chitta for Atman. Seen by the
Divine eye, this small orb unemergent light, Chitta seems to be especially
brilliant and luminous through its association with the Purusha. This
phenomenon is called Bimba-Bimbi Bhava in the Shastra-s. lt is like a mirror
which, although it has its natural brightness, is especially brilliant in association
wit the rays of the sun; even so with Chitta Sattwa. lt is said that because of the
intensity of the brilliant reflected light of the sun in the icy regions of the
Himalayas, travellers lose their eyesight, but in normal conditions the rays of the
sun do not adversely affect our sight. Travellers wear coloured sun-glasses for
fear of losing their eyesight in these icy regions. Although the light of Jivatman
is much greater than that of Chitta even as the light of the gun compared with a
lighted candle, yet in association with Jivatman the Chitta be comes as brilliant
as an ocean of light. That is why, unable to realise the subtlest Atman, more
subtle than minute atomic particles, some have taken Chitta itself to be Atman,
because the Purusha seems to be invisible, being immersed in the luminous
myriad-rayed ocean of Chitta-Sattwa. This is the hard knot of Asmita (ego), an
invisible obstacle which is neither easy to visualise nor easy to untie. This small
Chitta becomes so luminous, so bright due to luminosity of Atman, and becomes
so coloured by the idea of ego that,-,although it is not impossible, it is certainly
difficult to separate-to pick out the minute subtle Atman-in this ego-coloured
luminous Chitta. There is no doubt that among the principles concerning self and
nonself this search is the most difficult in the world.

Can all these Impressions enter into this small Chitta ? : In short, the answer
is-no. Then, where do these innumerable Samskkara-s exist and in what form ?
The mystery is explained thus. Every, Antahkarana is directly related to the
cosmic mind-stuff (Samasti Chitta) through the current of divine invisible rays at
every moment and for ever. The Samskara-s of good and evil actions of all the
Jivas flow through the fields of Chitta, taking, recourse to the current of invisible
divine rays they are deposited in the Samasti Chitta, and the Samskara-s which
are ripe for giving fruit enter into the individual Chitta through the same passage
of divine rays. This process goes on all the time in the manner of a Moorish
water wheel. If you have fifty square chains of land and you have planted fifty
types of plants-sugarcane, plantain, grape, chilli, lemon, neem, etc.-these plants
will draw saps of different types from the same soil. Even so, when a powerful
impression of the individual Chitta is ready to bear fruit, it draws similar
Samskara-s from the cosmic Chitta. The visionary knowledge of this process is
acquired by Sadhaka-s who are adept in the practice of Samadhi. In the waking
state, due to the outgoing nature of the mind, and because of idendity, of the
mind with the Vritti-s a Sadhaka is not able to know his own inner operation. But
when the external operations cease, mind intellect, Ahamkara and Chitta go on
performing the inner operations, and in the state of Samadhi, through an
invisible process, the contact of the Chitta with cosmic storehouse (Samasti
Chitta) can be seen; where the Samskara-s of all the Jiva-s lie accumulated. So it
is clear that this little Chitta of ours cannot accommodate the innumerable
Samskara-s of innumerable lives, because they are infinite and endless.
This problem is solved in the state of Samadhi as described above, and whoever
is adept in Samadhi can realise this process. He can see that a stream of the
subtlest light joins with his Chitta, passes through the heart, going out from the
lower part of the heart and merges in the etheric sphere. By practising Samyama
on this it can be realised that this stream flows from the cosmic storehouse or
cosmic Chitta and touches the human Chitta. Some modification that appear like
bubbles, arise in Chitta in the form of mysterious light, influencing the orb of
intellect. These are the fructifying Samskara-s which render the intellect inclined
towards sense-objects. With the same stream of subtle light, shining particles are
seen wafted along with the current; they are the groups of Samskara-s. If you
follow this stream you can see that these are being carried along with the stream
and deposited in the womb of the mother Prakriti (cosmic Chitta). Then, rising,
from there, these Samskara-s join with the stream of rays, in the form of
luminous vapour raining down in every Chitta. Among these Samskara-s, the
ripe ones remain in the Chitta and fructify through the force of memory; the
remaining ones flow through the stream, joining with the other accumulated
Samskara-s in the cosmic Chitta. The fructifying Samskara-s, stick to every
Chitta and, being awakened by memory, they successlively engage the intellect
in enjoyments. These fructifying Samskara-s are seen sometimes as rays, and
sometimes as sparks, rising from Chitta and, entering into Buddhi (intellect),
they also have differences of colour. In the state of meditation, by the power of
Samyama, this is seen clearly. By the divine law and by providential prompting,
every Chitta accepts the fructifying Samskara-s only and rejects the remaining
ones, and they, flowing through the stream, join their other companions in the
cosmic womb and are thus accumulated there. This is the manner in which the
Samskara-s abide in the human Chitta-s and, according to this process, maintain
their coming and going from the deep storehouse of Prakriti.

The Relation of Vritti-s:Among the five types of Vritti-s described in Yoga

Darshan, Nidra (sleep) and Smriti (memory), are especiilly related to Chitta
Sattwa, and the remaining three Vritti- Pramana (right knowledge), Viparyaya
(misconception) and Vikalpa (imagination) -are related to Buddhi Tattwa. We
shall first describe Nidra or sleep.
(a) The Characteristics of Nidra (Sleep):

That Vritti which shows the absence of all experiences that occur in waking and
dreaming states is called Nidra. It is that state in which a man feels "Now I am
experiencing nothing." Whatever feeling or Vritti or potency or agency that
causes this experience of absence of knowledge is called Nidra. Some scholars
do not consider Nidra as a Vritti of the Chitta but classify Nidra and Sushupti
(deep sleep condition) as the special state of Chitta. But Shri Patanjali has added
the term Vritti, clearly showing that Nidra is a Vritti of the Chitta. In Nidra there
is not complete absence of knowledge only the Vritti-s of wakening and
dreaming are absent. The statament after sleep that "I slept so unconsciously that
I was unaware of my body and mind" shows that Nidra is a Vritti and the witness
of it is Ahamkara, the ego-principle; this Ahamkara awakens the experience of
absence by the force of Smriti Vritti when a man awakening from sleep. It is
Tamas-predominating, therefore a Yogi should control this Vritti also in the same
way that he must control the other Rajasik and Tamasik Vritti-s.

The Nature of Sleep: When the three bodies, being overpowered by Tamas,
become as if inert, stillness regins over Chitta. The Vritti of the Chitta which
experiences this stillness is called Nidra, or sleep. Just as a room, that is filled
with various objects, appears void of objects in darkness, even so, this same
condition arises in Chitta during sleep but even in the Tamas-overpowered state,
Sattwa is present in a minute degree enabling one to remember pleasure or pain
in the state of sleep after waking up. In this state of sleep there is some
experience, that it why a man may be aware of it and afterwards can recall it.
Without the direct perception of experience one cannot assert correctly on. the
basis of inference. The Nidra is also influenced by the three Guna-s. When
Sattwa predominates, one experiences happiness, cheerfulness energy, health -
when Rajas predominates, one experiences pain, fickleness and restlessness; in
Tamas-predominating sleep one experiences inertness, heaviness and dejection.
This experience on recalls and catt relate after waking up.

The Varieties of Steep: These are some varieties of sleep which are included in
Nidra by Shri Patanjali. For example:
1. Tandra, the state described above, in which there is a part-cons-
ciousness in sleep.
2. The general sleep condition.
3. The intense state of sleep in which inertia prevails (Sushupti).

Sleep develops in two ways-from inside, and from outside. This is explained as
follows:

The First Type of Develpoment of Sleep: Sleep from inside develops through
external causes, such as extreme exhaustion caused by overwork. As a result of
fatigue the muscles relax and darkness prevails in front of the eyes, the body
grows heavy and becomes as if inert. At this point there is a stage of part-
consciousness; in this state one does'not give correct or complete answers to
questions. This is Tandra. After this, the body becomes as inert as a log of wood
from inside and outside except for the action of breathing and blood circulation,
and one loses consciousness. Now the body becomes like a clod of earth, devoid
of external consciousness.

The Second Type of Sleep: In the second type of sleep, arising from within,
Tamas overpowers the Chitta gradually and consequently influences the three
bodies one by one, sometimes instantaneously. In fact, in the case of the inner
development of sleep, the process is similar to that experienced during our daily
meditation practices. In meditation we first relax the body and with an effort of
will check the Vritti of the mind for a short time, then Chitta becomes
concentrated and not only the Rajasik and Tamasik but also the Sattwik Vritti-s
are gradually checked. Now, at this stage of cessation of Vritti-s, if one desires
sleep, Tamas will prevail at once and will overpower the astral body, rendering
the physical body as if inert. In this condition, because Tamas prevails over the
astral body, mind, intellect, and senses which reside in Brahmarandhra are
restricted in their functions. Consequently, Prana is relaxed and it is not able to
perform the functions of Jnana and Karma in the physical body, hence it lies like
a clod of earth. The Vritti-s of the Chitta, or the functions of Chitta, cease
automatically and then one experiences the absence of other Vritti-s, i.e., one
experiences the Vritti of sleep as a form of Tamas.
lt is important to understand here that while becoming devoid of Vritti-s, if one
does not desire sleep, then Sattwa will overpower Rajas and Tamas and
consequently Chitta will enter into Nirbij, Nirvikalpa or Nirvichara samadhi.
Although sleep is akin to Asamprajnata Samadhi according to the one-
pointedness of the Chitta, yet being Tamas-predominating it is an obstacle in
both Sabija and Nirbija (lower and higher) Samadhi-s. Therefore, the Vritti must
be conquered. Also, it must be remembered that all types of fainting or
swooning, even that produced by intoxicants or drugs, must be considered in the
category of sleep only; therefore, all these are to be renounced.

The Method of Realising Sleep: The realisation of the Nidra (sleep) and
Swapna (dream) and other Tamasik states is possible in Savitarka Samadhi
because one can bring forth the states of dream and sleep through conscious
auto-suggestion successively, then only, these two states are directly realised.
The same sequence is seen even before the advent of natural sleep; because of
the predominance of Tamas it is not realised. These states are described thus:

The Nature of Sleep: While entering into meditation, having relaxed the body,
checking the Samkalpa-s and Vikalpa-s (thoughts and imaginations) we try to
check activity in the physical body produced by the Prana-s; then, a kind of
stillness reigns inside and outside the body. If we are not cautious, Tamasik sleep
will arise. During the realisation of Swapna or dream, if we observe attentively,
we can find that because of the previous control or obstruction, the senses stop
functioning; therefore, awareness of the external activity of the world is checked
and no knowledge or action enters from outside. Then inner functions reveal
themselves. It is much the same way in which moving pictures are revealed on
the screen in a darkened cinema hall. The memory of the Samskara-s of the
Chitta arises in the form of a luminous smoky line, producing disturbance in the
orb of intellect. As a result of this disturbance, mind, intellect and senses are
agitated. In this agitated state, mind, through the aid of the subtle senses, starts
giving gross forms to the memory-born Samskara-s that have entered into the
sheath of intellect. But in this semi-dark state Buddhi does not exercise full
control over the mind, so all functions of the mind become unintelligible
disconnected and disorderly; this dream continues untill Vyutthana waking) state
ensues. This is the realisation of dream. But whenever a vision a dream is real, it
is because suddenly there arises a Sattwik state. At this point, the subtle body is
able to catch by chance an event from the etheric space through the mind which
is directed by a Sattwik Vritti of the intellect. Sometimes, one receives fruits of
some actions in dreams; for instance, through a wet dream one experiences grief,
sometimes by some beautiful sights in a Sattwik dream one is delighted. On
occasions, one experiences such dreams as one cannot recollect even after trying
to do so and sometimes their bases are events which one has never heard or
experienced. The Chitta attracts some Samskara-s (impressions), through ego, of
the previous lives of the man and these agitate it. Such impressions as are to
fructify at the time are also the basis of dreams.
A Yogi has the power to attract and put to fruition fructifying Samskara-s and the
resulting actions in this body or by another one which he can adopt because for a
Yogi both the bodies are for the same purpose, that is, bringing to an end all his
Samskara-s; and he does not do any fresh action by this body or by the other
which may bear fruit or create destiny.
Some teachers consider the knowledge gained in dreams as only from memory
but in our experience it is only the outcome of Viparyaya Vritti because both the
subtle and gross senses are functioning at the time. In dreams, actions, like
hearing, touching, seeing, swimming in water or drinking are done by the subtle
senses alone, while beating by hand, talking, somnambulating, getting a wet
dream, etc. are done by the gross organs.
According to our experience, all actions of gross and subtle organs are actuated
by the Manomaya Kosha (Mind Sheath), Vijnanamaya Kosha (Intellect Sheath)
or the Astral body. It has been stated before, and we repeat it here, that functions
of Smriti (memory) and Nidra (sleep) Vritti-s arise from the causal body and
those of Pramana, Viparyaya and Vikalpa Vritti-s from the astral body. All the
functions of the ten Indriya-s (body organs) and mind are through the astral body
and, therefore, to consider dreams also in the Viparyaya Vritti is only reasonable
and this Vritti with its five phases Avidya, Asmita, Raga, Dwesha and
Abhinivesha is of the nature of ignorance only. These, five phases again, by
further expansion, become sixty-two in number.

Control of Sleep: From a theoretical point of view, Shri Patanjali considers

every state of Chitta which is other than Atman Sthiti, establishment in Atman)
to be a Vritti. Amongst the methods of controlling the Vritti-s he has given:
Swapna-Nidra-Jhana- Alambanam Va (Patanjal 1-38) "Or by support of the
knowledge of dream and sleep." The practical meaning of this is that by taking
the support of the method of entering into sleep and dream through meditation,
one attains one-pointedness of the Chitta. This we have described above.
Aspirants should pradtice this carefully.

The Main Virtue of Sleep: Although sleep is full of Tamas, yet it is more
beneficial for living beings than even food, because it bestows peace on the
intellect be removing the fatigue of the body and the dejection of the mind. A
Yogi has to control oversleeping , so that during meditation Tamoguna may not
obstruct. Even the mind of a Yogi will become weak if he does not sleep
properly. Whether one is Yogi or a man of the world, whether one is sick or well,
strong or fatigued in body, whether in the condition of agony, sorrow or joy,
everyone needs sleep regularly. Nidra, like a wise devoted mother, is the
protector of all; therefore, its request must be properly considered. A fatigued
body, distracted mind or intellect or grief-Sticken Chitta does not enable a person
to enter into Samadhi, nor do they aid in the attainment of proper knowledge.

(b) The Last Vritti of Chitta-Smriti (Memory): The characteristics of Smriti

have been described thus: Anubhuta-Vishayasampramosah Smritih (Patanjal 1-
11) In other words, in any experienced or realised knowledge, perception of
some experience, even a fractional addition, is the recollection of what is
experienced. This is called Smriti or memory. The experiences of objects due to
four types of Vritti-s-Pramana, Viparyaya, Vikalpa and Nidra- cause Samskara-s
in the Chitta, and these Samskara-s, finding an awakener from inside or outside,
are revived and recalled. This is memory.

The Nature of Smriti : Thus, the nature of Smriti is that which again and again
awakens the knowledge of the subtle Samskara-s in Chitta, formed by the
experience of any object through any of the senses. These Samskara-s or Vasana-
s can be said to be seeds for, every experience. Like the development of a tree
from a seed, Samskara-s or Vasana-s, which are like seeds, are awakened by
Smriti Vritti in due course of time on getting any favourable stimulus, thereby
sprouting, as it were, in the Chitta, and, having entered into Vijnanamaya Kosha
(Intellect Sheath), they assume a gross form. Then, by means of the Annamaya
Kosha (Food Sheath) they blossom and bear fruit. This Simriti is a kind of mark
of the Samskara-s formed from the experience of any object. These Samskara-s
are of various types, arising out of Pramana, Viparyaya, Vikalpa and Nidra
Vritti-s, mixed with knowledge and ignorance. They are, so to speak, engraved
on the plate of the Chitta in the form of Smriti. Between the Smriti and
Samskara-s there is a working principle:

On this Sutra Shri Vyasa gives his gloss thus :

In other words, Samskara-s or impressions are formed according to experience,

and Smriti is formed according to Samskara-s. These Samskara-s are not lost
through the obstruction of time, space and class, but they arise through the
instrumentality of an awakener. Thus, Smriti is formed out of Samskara-s and
Samskara-s are formed out of Smriti. Apart from this, there is also the principle
that the object of Smriti can be equal or approaching the actual experience. If it
is less, then there is a defect in memory, called Pramosa- a defect of slipping
away. If it is more than actual experience, then it comes in the category of
Kalpana (imagination).

There are two types of Smriti also:

1. Bhavita Smartavya Smriti :(Memory pertaining to past expriences) This is

memory pertaining to the past experience and is not clear due to ignorance,
imagination, error and lack of definite experience. For example, unremembered,
unknown past events are repeated in dreams; therefore, dreams may not be
considered Smriti Vritti. Bhavita Smartavya means memory pertaining to objects
of the past, but in dreams one does not have this correct knowledge- "I am
repeating the memories of the past." In dreams, often the distortion of past
events is seen, which are mostly imaginary.

2. Abhavita Smartavya Smriti: Abhavita means real memory. This memory

arises in the waking state or on the basis of correct knowledge gained during
Samadhi. Here also a law operates, that all these memories are on the basis of
real experiences. All these Vritti-s-Pramana, Viparyaya, Vikalpa and Nidra-
produce either pleasure or pain or infatuation; therefore, they should be
controlled. It is by control of these Vritti-s that one attains Samprajnata as well
as Asamprajnata Samadhi-s.

The Fruits of Memory

There are two types of fruits of memory:

1. Smriti-matra Phala: Fruit in the form of mere memory, ie., those which
merely awaken pain and pleasure in the Chitta and subside.

2. Vipaka (the cause of fructification): Those Samskara-s which sprout on the

strength of memory and go to form a huge tree bearing the fruits of class, life
and enjoyments, and leaving seeds for future development, are of this second
type.
The purpose in considering Smriti after the list of Vritti-s appears to be for two
reasons - (1) It is Smriti Vritti which has the power of organising the previous
four types of Vritti-s; these Vritti-s exist in the Chitta in some form or other,
whether visible or invisible. (2) These Samskara-s, by the aid of memory alone,
become the determinants of the next birth. It may be asked then: Is there no
absence of Smriti? The answer is as follows:
The Absence of Smriti or Memory
If we see by the Divine eye in a tranquil state, it seems that when we endeavour
to enter into Asamprajnata Samadhi and move towards the centre of self-
consciousness by crossing the realm of the Chitta filled with Samskara-s, we
experience wavelessness there. But here also the natural modification of Chitta
appears to be going on. In other words the natural movements of the luminosity
of the Chitta continue in every part of it; they never cease. lt is during Maha-
Pralaya (the great dissolution) alone that the Chitta merges in its cause and then
this movement also merges with the Chitta. lt is due to the luminosity of the
Chitta that all this phenomena can be observed by Divya Dristi (divine vision).
Thus, through control of all Vritti-s, when any Vritti does not function, then no
Samskara is formed, nor does there arise memory. In this state, whatever
happens in the Chitta, there is entire absence of Vritti or Samskara. This is
experienced by the Sadhaka in the formulation: "I do not know what happened
during this time." It is clear that at the time there was knowledge of the absence
of all Vritti-s, a condition similar to that of sleep. Thus, even this Asamprajnata
condition is a particular state of the Chitta; it is not a Vritti. lt is by the cessation
of all Vritti-s that Purusha abides in its own essential nature. Asamprajnata is
also a positive and not a negative state. Now at this stage, this much has to be
borne in mind regarding memory. Even in Nirodhavastha the controlled state of
mind which is made up of the repetition of Nirodka Samskara-s, Smriti is
operative. That is why with the subsiding of the previous Nirodha Samskara
there arises another Nirodha Samskara, thus the Nirodha state of the Chitta is
maintained steadily.
Some great men do not consider this Nirodhavastha to be an effect of Smriti
Vritti, but hold that it is a particular state of the Chitta. In Swarupasthiti, abiding
in the Self, Smriti Vritti is controlled, but the moment one goes off this state, this
Vritti rises again and engages one in activity; it is not completely destroyed. This
pursues the Jiva even in Pralaya (the dissolution) and in the beginning of
creation it catches hold of all the Jiva-s.
It is important to remember that one's memory is possible only of objects that are
limited by his knowledge; it is not merely of knowledge nor of object alone, but
memory is always a combination of the characteristics and experience of an
object. Thus, memory is essential for all activities in this world or hereafter. No
activity is possible without this Vritti.
Having described Chitta Sattwa, the abode of Samskara-s, we are going to
explain Buddhi Tattwa, the abode of Vritti, since most of the Vritti-s and
activities are connected with the intellect alone.

Explanation of Buddhi Vrittis

After a careful analysis, the entire world seems to be full of Vritti-s alone; thus,
activity in the form of Vrittis is countless and infinite. The activities of the world
are performed with the help of Buddhi; its innumerable activities cannot be fully
listed or described. All the aetivities of the world have, therefore, been classified
into five groups, easy to explain and understand. The term Vritti has been
previously explained in detail; here we will mention only that much which is
essential for our realisation. The detailed explanations of Pratyaksha and other
Pramana-s can be found in other philosophical books. In brief, these five Vritti-s
Pramana, Viparyaya, Vikalpa, Nidra and Smriti - arouse Raga-Dwesha (desire
and aversion), evil propensities that intensify ignorance; they are called Klista or
painful. On the other hand, those Vritti-s which produce Vivekakhyati and
destroy the darkness of ignorance are called Aklista or non-painful. It should be
remembered that a little sin is converted into virtue by the influence of good
company, while a little virtue is converted into sin by evil companions and have
recourse to good company. Now, we shall explain the Pramana-s (right
knowledge).

1. Pramana-s: In the philosophical scriptures, the number of Pramana-s ranges

from three to eight. But all these Pramana-s are included in the following three:
Pratyaksha (sense-perception), Anumana (inference) and Agama (basedon
scripture or testimony). The first Praman is Pratyaksha. Nyaya philosophy has
defined it thus:

Shri Vyasa has defined it thus: Buddhi Vritti is known as Pratyaksh which
sustains the general or particular knowledge arising out of the contact of
intellect, through mind, flowing through the channels of the senses with the
external objects. Therefore, any direct knowledge through the senses which is
free from doubt and delusion is known as Pratyaksha. Various schools of
philosophy have discussed this subject in great detail. Too much complexity,
however, will not lead to clarification. The senses are directed by the mind and
thus they contact external objects; the experience arising out of this contact is
known as Prama, and the Vritti of Buddhi by which this is correctly known is
called Pramana. Whenever any of the senses brings the pereception of any object
before Buddhi and it becomes identified with it, the perception is known as
Pratyaksha. In a similar way, to this external perception, the internal perception
(Antarika Pratyaksha) takes place with the help of Buddhi. You will realise this
Manomaya Kosha (Mind Sheath) and Vijnanamaya Kosha (Intellect Sheath).

Anumana (Inference): The method of knowing anything, whether indirect,

distant or hidden, by reasoning on the basis of direct senseperception is called
Anumana or inference. By the help of this one attains general knowledge of
several indirect objects. This is also helpful in the general knowledge of the
internal objects.

Agama (Based on testimony or scriptures): The words of Sruti, Smriti, or

authoritative scriptures, of wise persons or sages, are called Agama Pranama.
Whatever knowledge is acquired through Pratyaksha and other Pramana-s,
pertains to Vritti alone. In other words, general and special knowledge of all
objects of the world, whether they are conscious or inert, is in the form of Vritti
only. Due to this Pramana-s the activities of men go on. Those Pramana-s that
entangle a person in the world are called Klista or painful, while those which
produce Para Vairagya (supreme dispassion), which aids the development of
Viveka (proper knowledge) and the highest good, are called Aklista or
nonpainful.

2. Viparyana (Misconception): Viparyayo Mithya-JhanamatadrupaPratishtham

(Patanjal I-8) According to this Sutra, Buddhi Vritti which shows the right form
of the object is in the category of Pramana, but that which shows a distorted or
incorrect form of the object is called Viparyaya, or wrong knowledge. For
instance, to mistake a rock in the darkness for a bear, through defects of sight, is
wrong knowledge. Scholars have different opinions on details of this subject.
Some consider Avidya and Viparyaya of the same category; others consider them
to be different. Whatever may be, both are different from Pramana (right
knowledge) and belong to the category of Ajnana (ignorance).

3. Vikalpa (Imagination): Shabda-Jnananupati Uastushunyo Vikalpah (Patanjal

1-9) That which is experienced by words or ideas but does not have actual
existence is called Vikalpa or imagination. The difference between Viparyaya
(misconception) and Vikalpa should be understood in the following way. To
acquire the same knowledge of two or three apparently similar but actually
different objects is Viparyaya. This misconception is removed when the reality is
revealed. But Vikalpa or imagined knowledge has no physical support. Although
the objects does not exist, still on the basis of words or ideas or images it my
gain importance and become significant in daily life. For example, all the
pictures of a formless God are imaginary, but they are worshipped as if they
were God. The ten heads of Ravana, four heads of Brahma, Jiva as part of
Ishwara, the identiy of Jiva and Brahman are clear examples of Vikalpa Vritti.
Unless a clear defferentiation between Shabda, Artha and Jnana (word, meaning
and idea) is given the mere use of equivalent terms is Vikalpa. In Yoga, this
Vikalpa Vritti is known as Savitarka Samapatti. Tatra Shabdartha-Jnana-
Vikalpaih Samkirna Savitarka Samapattih (Patanjal 1-42). Sound (or word), is
meaning (or object) and the resultant knowledge, concieved together os called
Savitarka Samapatti. Sound (or word) and its knowledge, sense objects (or
image), is Vikalpa Vritti. Aham Vritti (the idea of 'I-ness') is also a Vikalpa
Vritti, because this term is used on the basis of the identity of conscious Purusa
and inert Chitta. Thus, the Vritti-s of Pramana, Vikalpa, Viparyaya are directly
related to Vijnanamaya Kosha, the intellect Sheath. They function and are used
in the waking statae through the physical body. They are mainly the Vritti-s of
Buddhi. But in Samadhi-s also the Vritti-s of Vikalpa and Viparaya which are the
Vritti-s of Ajnana (ignorance) arise. If one investigates he will find Viparyaya or
wrong knowledge to be the source of infatuation, affliction, restlessness and
destruction or annihilation. All these are the sport of intellect alone, which
manifests in diverse forms of good and evil in this world. To enlarge on this in
greater detail would be to deviate from your path. Here we are concerned with
the Vritti-s of mind or ego only; these are explained as follows:

The Vrittl-s of Ahamkara and Manas :These two Tattwa-s mainly perform the
functions of Adana and Pradana (giving and taking). The working field of
Ahamkara is the Karama Sharira (the causal body), but it is Ahamkara that
causes Ahamta and Mamata- (I-ness and Mine-ness) at every step. Thus, we can
say that there are four Vritti-s of Ahamkara: Adana, Pradana, Ahamta and
Mamata- givinf, taking, I-ness and mineness. The field of the operation of mind
is the individual body as well as the cosmos ans mainly the astral body. Its main
Vritti-s are two'taking'and 'giving'(to activate the senses rigthly and to get the
decisions of the intellect, as also to take up the impressions from the Chitta and
to get those impressions deposited after the decision by the intellect). Thus, like
the constitution of the physical body, the Antahkarana is also a unit which has
four limbs- Chitta, Ahamkara, Buddhi and Manas. These four limbs have now
been described in brief and their Vritti-s or functions explained. Next, you have
to utilise these instruments in developing special knowledge of the inner world
and attaining realisation.

Manomaya Kosha (The Mind Sheath)

Introductory- It is to be hoped that aspirants have properly understood from the

foregoing chapter the nature of the constituent elements of the two parts of the
astral body, Manomaya Kosha (Mind Sheath) and Vijnanamaya Kosha (Intellect
Sheath). What is the function of these sheaths, how are they mutually related,
and how are their functions realised? Wo commence this topic with various
diagrams and illustrations to explain these questions so that aspirants may be
enabled to acquire the true knowledge of the principles involved.
The importance of both sheaths belonging to the astral body: As 'Mind
Sheath' and 'lntellect Sheath' are made of subtle elements, they are much more
powerful than the two other sheaths ('Food' and 'Vital Air') of the physical body.
They are especially important, because they are the means of individual as well
as universal knowledge of all objects of creation, from gross to the most subtle.
You will be surprised to see how the mind, the king of the senses, carries out the
orders of the intellect with skill, attention and speed. How, by its divine power, it
enables its maids, the senses, to carry out its orders, and how it changes its form
and colour while receiving the reflections of knowledge and the functions of the
Indriya-s. lt does not take even half a second to complete all this work. This
miraculous vision is bewildering to the human intellect. Further, the limitless
analysing power of the intellect is no less wonderful. By its analytical power, the
intellect ascertains all objects from the grossest to the subtlest Atman, and by its
Ritambhara nature (vision filled with truth) it develops discriminative
understanding between Prakriti and Purusha. The vision of Viveka-Khyati
(knowledge) is most wonderful, enchanting, peaceful and an awakener of Para-
Vairagya (supreme dispassion). All this should be seen and experienced; it is
beyond description. Whatever can be described is merely a hundredth, a
thousandth or the most insignificant fraction of the whole truth.

The Fetters of Objects: The objects which have overpowered humanity by their
enchanting form have two aspects, gross and divine. The subtle-divine forms of
these objects are golden fetters-powerful, attractive and expansive. Their vision
reminds one of God Himself, Who is the Creator of all these unfathomable
objects, yet He is unattached to them. In fact, it is through the aid of the
Omnipotent Supreme Self that this Jiva (individual soul) is protected from Maya,
the enchanting form of Prakriti (nature), and it is by the grace of that Supreme
Preceptor that he acquires the knowledge of the infinite treasure of Prakriti. Just
as by the aid of the sun the eye is able to see, even so by the grace of God the
Jiva is enabled to attain the knowledge of the illimitable world. May God bestow
His Grace on you, so that.you may attain this knowledge!

The Formation of Manomaya Kosha (Mind Sheath): The Mind Sheath is

formed out of ten Indriya-s (senses) plus mind and five Tanmatra-s (root
elements)-total sixteen Tattwa-s. In particular, it is an action-predominating
sheath. The method of realising the movements and functions of this sheath is
being described in detail as under:

The Means of Moksha: Although this human body is the sustainer and basis of
all the sheaths, yet one does not attain liberation simply by acquiring knowledge
of Annamaya and Pranamaya Kosha-s. The direct means of attaining Moksha is
Viveka-Jnana or discriminative knowledge. This is a universally accepted
principle. We have discribed the first part of the fulfilment of this principle in the
section on the science of Food Sheath. The second part is covered by the
description of the science of Sukshma Sharira, the astral body; it is an aggregate
of Manomaya Kosha (Mind Sheath) which is action-predominating and
Vijnanamaya Kosha (Intellect Sheath) which is knowledge-predominating.

The Abode of the Astral Body: This aggregate is situated in the region of
Brahmarandhra in the human brain. This Brahmarandhra is the main centre of
acquiring knowledge of all physical objects. The entire physical knowledge of
the World is realised and acquired in this laboratory of the Jivatman after perfect
research and analysis. This knowledge, whether it is of the individual body or of
the cosmic body, is realised here only. The seventeen Tattwa-s or principles of
the astral body cannot be separated from one another; they function together,
mutually assisting one another. Now you need to realise in conscious experience
the action of the ten Indriya-s, mind, intellect, all enveloped by Panchatanmatrik
Kosha (the sheath of five subtle elements) and the ever mixed function of all
these in this very Brahmarandhra.

The First Vision of Brahmarandhra : In the initial stage, when an aspirant

enters into Brahmarandhra through meditation, he sees various lights of different
forms, sizes and colours, scattered and shining in this place. But at first he does
not know anything about these lights, which he has never seen before; he cannot
understand them properly. Where are they coming from? How do they arise?
What is their purpose? Where are they used? All such questions will be
explained and illustrated through words and pictures. With the intensification of
constant practice, these lights are seen to form organised orbs which perform and
get performed regular mutual functions. Please study the colours and forms of
these lights as shown in Illustration No. 13; only then can you begin to realise
their nature and purpose.
Description of the Illustrations of Brahmarandhra: In the middle of the brain,
where the sensory and motor nerve fibres and nerve tissues interlace in a dense
network, one sees the oval orb of intellect which shines like a mercury light. On
top of it is the small orb of mind, which shines like the Venus star. Towards the
edges of the orb of intellect there are the Indriya-s or subtle senses which appear
like luminous jewels, Amongst them the senses of knowledge- or the
Jnanendriya-s are brighter and more white; they are formed out of the Sattwik
portion of Ahamkara, the ego-principle. At the time of performing the function
of obtaining knowledge their rays reach out to the external objects through their
respective organs, the sense-channels, and thus coming into contact with external
objects they reflect their knowledge in the mind. When mind, together with this
reflection, moves in the orb of intellect, the latter, having received this reflection,
passes its judgement. Karmendriya-s, the senses of action, are seen along with
the Jnanendriya-s; their light is like that of the evening stars, tinged with yellow.
They are action-predominating, because they are formed out of the Rajas-
predominating part of Ahamkara. All these have been organised by a casing of
the five Tanmatra-s; the orb of these Tanmatra-s appears lightly luminous. They
abide in their own seats and, being prompted by mental energy, they perform the
functions of 'giving and taking' knowledge and action through pranik (vital air)
nerves. It is the rays of the mind which emanate through the ten Indriya-s and
enable them to perform their functions. This entire region of the brain- is ever lit
up by the light of the orb of the Panch Tanmatra-s. The forms of the ten Indriya-s
are similar, but differ in colours. Thus, all the functions of action and knowledge
are performed through the sensory and motor nerves in the light of the
Panchatanmatrik Mandala (the orb of the five subtle elements). In other words,
all the gross objects grasped by the gross Indriya-s are taken by these two types
of nerve currents and they pass through the luminous veil of the subtle five
Tanmatra-s; thus they are converted into the subtle form and then they reach the
subtle Indriya-s- Thus, the function of 'giving and taking' goes on every moment,
day and night, unobstructedly, when the Indriya-s are acting.

The Relationship of Brahmarandhra with the Physical Body: Three inches

inward from the eyebrows, two inches inward from the temple in the skull,
towards the upper surface of the forehead, is the luminous oval-shaped place
known as Brahmarandhra, the thousand-petalled lotus, or the tenth door. The
above-mentioned seventeen lights are situated in this and thus placed they
protect and enlighten the two sheaths of the physical body by their luminous
rays. Brahmarandhra is connected to Muladhara Chakra through the spinal cord
in the spinal column. The gross physical body is pervaded by the network of
nerves that emanate from the spinal cord. Thus, Brahmarandhra is related to the
whole body, as depicted in Illustration No. 4.
In the same way that a family lives in a house or birds live in their nests and
perform their actions, so intellect, mind and senses abide in Brahmarandhra and
perform their functions. The organ of smell abides in the nose, the organ of taste
in the tongue, the organ of vision in the eyes, the organ of touch in the skin and
the organ of hearing in the ears. But these are only their gross and outer forms.
The subtle senses which enable them to function exist in the Brahmarandhra in
luminous and subtle forms. In scriptural language- nose, tongue, eyes skin, and
ears are called Golak (orb) because these organs of the senses are like lamps kept
at the entrance doors which perform functions of knowledge and action,
internally with internal organs and externally with the objects.

Forms of these under the influence of the three Guna-s: In

Sattwapredominating state, Buddhi Tattwa or intellect is especially brilliant often
as luminous as mercury light, often as splendid as the golden orb of the sun, and
transparent. Manas Tattwa or mind is white like the lunar orb, and the colours of
the senses shine with special luminosity.
In Rajas-predominating state, Buddhi Tattwa has special luminosity, associated
with restlessness. Manas Tattwa shines like, the Venus star and remains very
active. The senses become more active and their luminosity also increases. Even
at other times, intellect, mind and senses are ever luminous and active.
In Tamas-predominating state, Buddhi Tattwa appears clouded, white and
opaque. Manas Tattwa is like the lunar orb veiled by clouds. The senses become
slow in action and dull in luminosity. This is the nature of the Tamas-
predominating state.

The activity of the Manas Tattwa: The activity of mind is amazing. Being
coloured by the objects and grasped by the senses, mind often appears moving
about like a fish in agitated water. This movement in in the orb of intellect often
appears to emit some colouring, as if through a spray, into the orb of intellect.
The mind colours the intellect by its rays that are, in turn, coloured by objects. In
this condition mind is seen like the Venus star, luminous and extremely active.
Manas Tattwa is active and by its very nature alert. It pervades both the bodies
together with all the Kosha-s or sheaths by its rays. In the Sattwa-predominating
state or in the state of Pratyahara (withdrawal of senses) it shines like a luminous
burning coal, but bright and calm. When it has assumed the form of an object in
the state when the objects reflect, because of the predominance of Rajas, the
movement of mind becomes so quiet and its activity is so enhanced that it is
impossible to observe it in full detail. At that stage, by Divine vision, one can see
only a few waves. The orb of five Tanmatra-s appears like a rainbow, putting a
veil over them all. The five Tanmatra-s have encompassed Astral Body, the
Aggregate of Manomaya and Vijnanamaya Kosha-s, in the same way that the
skin encompasses the physical body.

The vision of Brahmarandhra through Introspection: The entire brain, filled

with the network of all sorts of nerve tissues, is illumined by the Astral Body
which appears like an oval mass of light and from which groups of rays emanate.
Therefore, those who enter into Brahmarandhra through meditative vision see
these different lights in the preliminary state like the flame of a lamp, a candle,
or many lamps, like luminous buds, the Venus star, many shining stars, often like
the half or full moon, or like liquid mercury shining in circular forms, like
luminous orbs of the sun, or like flickering glow-worms. Often the entire mind
appears like a tree, leafless, having luminous branches with shining clouds
hovering over it and the whole scene lit up by moonlight. Often one sees a dense
dark shadow. All these sights are visions of senses, mind, intellect and the nerve-
centres, experienced in a hazy way. Aspirants see them in this fashion through
their immature divine vision. The lights are in the form of small or large orbs as
a mass of illumina-. tion of unknowable origin. They are totally different from
external physical lights and they are ever-luminous. They can be seen but they
cannot be touched. They have a special charm and sweetness about them which
is not found in external physical lights. The external lights of fire, sun,
electricity, etc. are endowed with heat and touch. They are visible by the gross
eyes or perceived by the skin, but these internal divine lights are of a different
nature. They are constituted of the subtle Tattwa-s of Prakriti. From the very
beginning of creation they have this nature and they will continue so until the
great dissolution of Mahapralaya.
These internal masses of light are not mere conglomerations but are luminous
divine powers, sustaining all the activities of human beings. They are beyond the
reach of the gross senses. They cannot be seen by the physical eyes and cannot
be touched by the skin. Every Jiva is endowed with two types of instruments for
experiencing the fruits of Karma-s. First, for seeing, hearing, smelling, tonching
and tasting, he is endowed with eyes, ears, nose, skin and tongue, respectively;
these are organs of knowledge (Jnanendriya-s). Second, for performing action he
is endowed with anus, penis, hands, feet and speech; these five organs of action
perform the functions of excretion, urination, giving and taking, locomation and
speaking, respectively. The ten Indriya-s are located in the human brain in the
form of ten small luminous drops. The gross organs for which we use the terms
eyes, ears, nose, tongue, skin are in fact only seats for the senses. The power of
seeing, hearing, smelling, etc. is unobstructedly present in the brain. The centres
of the senses and the power of perceiving objects are situated only in the brain.
When the subtle senses situated in the brain are awakened, only then can the
seats of the senses function; otherwise they have no power of their own.
That is why, when the brain centres are affected, the external organs are unable
to perceive objects or perform functions even though they appear to be perfectly
healthy. These external organs are ever related to the brain centres through subtle
nerve channels; in scriptural language these are known as 'sense-channels'. It is
through these sensechannels that the subtle senses, abiding in the brain with
mind and intellect, are related to Ahamkara and Chitta in the heart where Indra,
the lord of the senses, or Jivatman (the individual soul) is present. Only when
senses, 'internal organs' and the individual soul are properly linked together,
perception of sense-objects is possible. Now we shall consider whether the brain
has the centres of five subtle senses alone, or whether it has the centres of the
five Karmendriya-s also, in the form of five luminous drops. The answer is that
the energy of the ten Indria-s is in the form of ten luminous drops; in other
words, in the office of Indra or Jivatman (lord of the senses), these ten Indriya-s
exist in the form of subtle energy only, in order to serve their master at all times.
We see this principle in everyday life. In this office, an official has under him
two types of persons: those who perform intellectual work, and those who
perform physical work. In this way, a concern can be maintained; without two
types of workers it will be impossible to run a business properly. Since this is so
apparent in the world, how can there be anything otherwise in the shat-shastra-s
or in the realms of philosophy? In all the scriptures this point has been made
clear, through various aphorisms, that with the five senses, the five organs of
action are also present in the office of the individual self in subtle forms. The
Samkhya school of philosophy supports this and says :
"Eye, ear, skin, tongue, nose- these are the five Jnanendriya-s. Speech, hands,
feet, organs of Generation and of excretion- these are five Karmendriya-s.
Together with mind there are, in all, eleven Indriya-s." This is the meaning of the
above aphorism. It is an undoubted fact, admitted by all, that an effect can never
be separated from its material cause, but, being in the womb of its material
cause, it modifies itself in the form of effect. When the Shastra has clearly
declared that the cause is related to the brain, then effect is naturally related to
the brain itself. If half of the functions are related to the brain (the material cause
of all functions) and half are not, then it cannot be justified as a perfect function.
It is, therefore, universally admitted that the organs of action and knowledge are
present in the brain in the form of ten luminous points. This explanation has
been given to remove the doubt of those who believe in the presence of five
Jnanendriya-s in the brain and not of the subtle Karmendriya-s. We now proceed
to develop the present subject. Mind, the leader of these ten Indriya-s, is like the
Venus star or the shining moon. Buddhi, the intellect, engages the senses in their
functions through the mind alone. Buddhi appears as a solar orb, golden in
colour. lt receives every direction from Ahamkara, which is prompted by Chitta.
The conscious individual soul is the director of Chitta.

Relationship of Subject and Instrument: The external gross senseorgans are

instruments of the luminous subtle senses. In relation to the subtle senses, mind
is the guiding principle. It is with the help of mind, situated in the
Brahmarandhra, that intellect recieves all types of knowledge and spreads it. It is
through the mind that the intellect sends its decisions everywhere. Thus,
influenced by the functions of intellect, many great philosophers consider
Buddhi Tattwa alone to be enjoyer and actor, and the space in Brahmarandhra is
taken to be the abode of the soul. It has been found by experience, however, and
you can also verify this, that the abode of the soul is, in fact, in the region of the
heart, known as the Anahata Chakra. The atom-like individual soul is seated in
this very place and, in association with Chitta, becomes actor and enjoyer. It is
the astral body of man that abides in the ether of Brahmarandhra.

The Support of the Orbs : Now a natural query arises- what is the support of
all the orbs? The answer is that all the orbs of Brahmarandhra, the senses, Chitta
and Ahamkara that lie at the heart, the five sheaths and the three bodies, have
their centre of gravity in Atma Tattwa that abides in Chitta. Just as the solar
system, earth, moons, planets, etc. revolve on their axis and are linked together,
by gravitation of solar systems, performing their mutual functions, even so,
being linked by the attraction of the individual soul, the entire body, the five
sheaths and the orbs of these sheaths perform their respective functions. All
objects that are born of Prakriti remain active until Pralaya, the dissolution. The
Chetana Tattwa or Supreme Consciousness alone exists, free from movement or
activity. Whatever is other than Chetana Tattwa finds rest in the Pralaya state
only. The entire creation is sustained in Brahman, the Supreme Consciousness.

Visualization of the Functions of Brahmarandhra: All the subtlest functions,

whether they belong to Brahmarandhra or to the orbs of the heart, are visualized
by the Divine eye alone, just as when the mind comes in contact with the eyes,
there arises movement in them. When the Divine eye comes into contact with the
subtle senses, then there arises a unique light, in the same way that electric light
flows through a filament by the contact of positive and negative poles. This
divine light is manifest in changing aspects, assuming different forms every
moment. lt is like the changing forms and colours of clouds in the rainy season,
affected by the rays of the sun and the movements of the wind. Such changes are
difficult to describe. Even the movement of clouds is very dull compared with
the activity of the divine light which moves very fast. Those yogis who have
perfect Samyama, and who, through the power arising out of it, are able to see
the nature of the subtle senses and their subtle Tanmatrik objects by the divine
eye, are also able to see directly the changes that take place through the divine
eye in the objects of perception. This vision is not experienced before the
perfection of Sadhana. As the rays of the sun are seen to emanate through the
clouds, and, coming into contact with objects, illumine them, so one sees the
functioning of the divine eye through the subtle-senses, illuminating the form,
taste, etc. of subtle Tanmatrik objects. Luminous rays emanate from the senses,
subtle organs of action, mind, intellect and other orbs also. These rays are of
different kinds and they are seen to perform different functions. It is a wonderful
sight to see just how the mind and intellect engage themselves in these vivid
activities, veiled by picturesque lights, being reflected by the objects of the
senses. It is beyond the capacity of an individual to describe adequately in words
this inner view and the unique beauty and movements of these orbs.
Some Points to Remember : Some points should be remembered before one
enters into further realisation of these mystic facts. Mind Sheath-Intellect Sheath
and the orb of five Tanmatra-s, which belong to Brabmarandhra, and the
luminous orb or mass belonging to the BLISS Sheath- all these are light,
(weightless) like wind waves, short and light as fire, transparent as the sky,
shining like lightning, thin and soft, elastic as rubber, expansive as the sky, very
charming and beautiful, full of consciousness and the wonder and grandeur of
life, pleasing, delightful and ever-endowed with novelty. They are ever in
movement; they never assume a static or an immovable state. Even in the state
of Nirvikalpa or Asamprajnata Samadhi, where there is cessation of Vritti-s, one
or other modification goes on. In other words, when the first Niruddha Samskara
(impression of control) subsides, the next Niruddha Samskara arises. This
process continues for a long time; even in prolonged Niruddha state, or in the
prolonged state of Asamprajnata Samadhi, all the mutual subtle functions of the
sheaths, blood circulation, etc. are maintained.

The Secret of acquiring Knowledge : Whatever may be the nature of

knowledge, one cannot acquire it fully with the very first tentative effort.
Knowledge of the aforeseen Physical sheath and the Vital Air Sheath stowly
becomes more perfect, and their secrets are more fully revealed as the subtle
intellect, arising out of the vision of the subtle body, is exercised again and
again. In other words, the hidden facts reveal themselves, and the intellect
becomes more definite until the Sadhaka or aspirant becomes steady in his
wisdom (Sthita-Prajna). Even the subtlest objects relating to the astral, and the
causal bodies are to be seen directly by meditative vision. One has to live in
association with an experienced Yogi for a long time under his guidance, and to
practise Yoga with faith and devotion. It is by a special grace of his Guru that he
can experience these and attain higher states of Yoga. All true objects of vision
are seen by the divine eye alone. Therefore, it is a matter of understanding by the
heartit is not a science that can be limited in words.
With the help of the illustrations you can understand how the subtle objects
which are beyond the gross sense-perceptions are comprehended by the divine
eye. Just as geographical and geological knowledge is, made easier through
maps, so illustrations can enable one to understand these matters. A teacher who
is perfect in Samyama controls the mind of his disciple by his will and enables
the vision of the disciple to fix itself,@ in Brahmarandhra or in the Chitta. He
continues to point out the subtle objects through the force of his own will; he
explains their functions also just as teachers explain geography through maps.

Importance of the Statements of Sages: It is because of some imperfections in

individual realisation that there exists difference between the authoritative
statements and the general views. While investigating the inner secret science
the use of imagination (Vikalpa) is not entirely free from defect. As we have
shown in the explanation of Antahkarana Chatustaya, merely taking the name of
an object tells one nothing about it, but by cognizing the object itself it may be
properly known. An aspirant will find the object of his meditation for himself.
But if, on the basis of imagination, one shows him an object which is not there,
then this is deceptive and false. Some such things have been written about
Vijnanamaya Kosha which abide in Brahmarandhra or Anandamaya Kosha
which abide in the heart; such fancies are on the basis of imagination. Those
who consider that the heart is situated in the brain also think that the brain is the
seat of tbc individual soul, but this is against testimony as well as against direct
perception. We shall, therefore, consider this question of the position of
Brahmarandhra and the evidence for it.

Ascertainment of the Positions of Brahmarandhra and Soul: As long as one

does not acquire the power of the Divine vision for entering inside, that is, the
development of Divine vision through the practice of meditation, one cannot
arrive at any correct or definite conclusion merely by reading books or by
hearing philosophical discussions. Furthermore, whatever visions arise may be
impure. That is why spiritual truths as described in the Upanisads and other
philosophical texts are considered to be very difficult for realisation, and there
are some differences of opinion in interpretation. But Rishi-s are explicit in their
injunctions :

In other words, Atman cannot be realised by simply hearing or studying

scriptural instructions alone. Literary scholars, without understanding the secret
meaning of the scriptures, create differences of opinion and confusion by mere
words. It is regrettable that they do not even keep silent. Such individuals, on the
basis of their imagination, consider Brahmarandhra to be the seat of the soul, and
they bring forth quotations from the Upanisads to support this. For instance, in
Brihadaranyaka Upanisad Rishi Yajnavalkya says:
In other words, the glory of the world is situated in the inverted cup, the face is
downward and the bottom upward. Seven Rishi-s abide on the edge of this cup
and the eighth speech describes the nature of Brahman.
This has been interpreted on the basis of words and imagination in the following
way: that the glory of the world is Prana- on the surface of the head there are two
ears, two eye, two nostrils, one tongue and the eighth speech. On the basis of
imagination the glory of the world is taken to be Prana. The seven Rishi-s have
been interpreted as Prana-s, and Prana-s have been interpreted as senses. Such a
totuous interpretation has led to confusion. The clear and simple meaning is the
power of realising the knowledge of universe is seated in the skull; in other
words, Mind Sheath and Intellect Sheath abide here, Mind, intellect and five
senses are the seven, Rishi-s which enable a person to acquire knowledge.
Speech is indicative of all the Karmendriya-s which describe internal as well as
external knowledge. This is the point in the skull which is Brahmarandhra, the
main centre for acquiring knowledge. It is the controller of body, Prana-s, mind
and all the sheaths, but it is not the main source of consciousness. The source of
consciousness is in the Chitta, which is the abode of the soul, and Chitta lies in
the region of the heart. Therefore, the brain is like the office or laboratory of the
individual soul; it is not its residence.
Now, we shall describe the main leader of the Manomaya Kosha, known as the
Manas-Tattwa, mind.

Introduction to Manas-Tattwa or Mind: You may be surprised at this heading.

There are few people in the world who do not know the name of mind. Learned
or ignorant, villager or townsman, civilised or uncivilised, most people are
familiar with the word 'Mind'. The mind has special importance in the Vedas
also. From time immemorial arguments and differences of opinion exist in
relation to mind. In the time of King Janaka, various spiritual conferences were
organised, an the main topic of discussion was simply this mind. There has been
much anxiety in the human race on this question of mind, due to ignorance of its
essential nature and its functions. Many functions are even attributed to mind
which do not belong to it.
In many scriptures there are statements such as - Mana Eva Manus-Yanam
Karanam Bandha-Mokshayob (Maitrayani P. 6, Mantra 34) That is- "Mind alone
is the cause of bondage and liberation of human beings." Such statements have
often been misunderstood. Mind and intellect have been considered one and the
same; therefore, there has been confusion regarding their functions.
Intermingling of their good and bad functions was all attributed to the mind and
human beings had no clear idea what this mind could be. This is not just the fault
of ordinary people. Learned scholars have studied the scriptures and passed on
their knowledge to the general public without themselves attaining realisation.
Nor did they strive to achieve proper research in this matter as is done in most
subjects nowadays. The public listened to lecturcs and believed them to be facts.
Prior to my own experiences I myself had similar views on the basis of study of
books. Now I have attained a definite conclusion due to the realisation and
which I have described in the chapter on Antahkarana Chatustaya. There I have
shown the different functions of mind, intellect, Ahamkara and Chitta. Mind is a
limb of Antahkarana, which is associated with intellect, which is knowledge-
predominating. This action-predominating mind comes into contact with
intellect and senses and serves them like an efficient servant. Here is a short
definition of mind: Mind is the faculty which performs the functions of giving
and taking of objects and action without any deliberation.
It is also correct to say that due to the equal proportions of Sattwa and Rajas,
quickness of function is an intense characteristic of mind. If this property were
absent from the mind, no action of the soul, whether of knowledge or of mere
activity could be performed well. Therefore, what is most needed in Sadhana is
to control the fickleness of the mind. So you should visualise functions of the
mind in a special way in this Manomaya Kosha.

Definite view about Manas-Tattwa : It is our definite view regarding mind that
it is very powerful, extremely bright, devoid of heat and touch, having a
luminous and extremely active subtle light, because it is constituted of Rajasik
and Sattwik portions of the Samasti Ahamkara (cosmic ego-principle), it is
endowed with the properties of both Sattwa and Rajas Guna-s. For this reason it
enables the Sattwa-predominating senses to perform their functions of bringing
knowledge of sound, hearing, form, taste, touch and smell. Similarly, it enable
the Rajas-predominating organs of action to perform their functions. Because of
its natural quickness and activity it reflects the objects and actions brought by
the senses, and merely performs the functions of giving and taking. There is no
discriminative power in the mind. When specially overpowered by Rajo-Guna,
the mind becomes very fickle and does not allow the Buddhi Tattwa to be one-
pointed during Sadhana. Being of the nature of the three Guna-s, the mind is also
influenced by them, and thus becomes associated with virtues and vices.
Therefore, it, is necessary to control its restlessness and unreliability. Various
methods of controlling mind are well known. Some of them are given below,
although some have been mentioned already in the chapter on Antahkarana
Chatustaya. The following are essential points:

Control of Mind : In a similar fashion to control Chitta, the suppression of the

fluctuations of the mind can be brought about by the method of Ashtanga Yoga-
the eight limbs of Raja Yoga. In the Sutra-s of Shri Patanjali prominence has
been given to Chitta; hence Yoga has been defined as the cessation of the Vritti-s
of the Chitta. But as word also denotes (as individual stands for the group),
therefore, in this instance the entire Antahkarana is implied by the use of the
term 'Chitta', since these Vritti-s arise in all the four limbs of Antahkarana-
Chitta, Ahamkara, Buddhi and Manas. Mind is a limb of Antahkarana and its
Vritti is Samkalpa- Vikalpa, the fluctuations caused By 'giving and taking'. The
method of controlling all the Vritti-s of Antahkarana is the practice of Kriya
Yoga, as described in the Raja Yoga of Shri Patanjali. Kriya Yoga consists of
practice of austerity, study of scriptures and surender to God (Patanjal II-1). With
devotion and knowledge one should practise austerity and study the scriptures
and also practise all the eight limbs of Raja Yoga, especially Yama and Niyama,
in everyday life. With the destruction of the impurities and afflictions through
the Samadhi-s, wisdom increases and realisation shines more and more until one
attains self-realisation through discriminative knowledge. All the limbs of Raja
Yoga are very effective methods of destroying the Vasana-s of afflictions,
impurities and distractions. When one is able to control mind by the practice of
Pratyahara (withdrawal of senses) one gradually finds success in concentration,
meditation and the Samadhi-s.

What is Pratyahara? Pratyahara is a combination of the two terms -Prati and

Ahara, meaning relinquishment or renunciation of food for the senses, i.e. one
should not accept this food and should turn away from it. Sound, touch, form,
taste and smell are the five forms of food for the senses. Giving and taking,
coming and going, etc. are the functions of the organs of action. When the
Indriya-s rest peacefully, having generally renounced their functions, this state is
called Pratyahara, but there is also the state of Pratyahara for the mind. In the
process of acquiring knowledge, the lord of the senses is the mind. The lord of
the mind is the intellect, and the companion of the intellect is the Chitta. When
the mind becomes attached to astral objects through the channel of the senses,
being over-powered by the memory of impressions, then Chitta, Ahamkara,
Buddhi, Manas and Indriya-s become as if directed outwards to grasp objects.
But if, when the Indriya-s are in contact with the astral objects, the lord of the
Indriya-s (the mind) does not accept the reflection of impressions brought by the
senses, i.e., if the mind does not assist the senses, then there is no cognition of
the objects. This state of mind, when it does not reflect objects, is known as
Pratyahara (withdrawal).
By the practice of the limbs of yoga, the mind is detached from objects and
becomes concentrated on one object until it is id identified with it. Even in this
state the senses turn inwards and follow the mind, but when mind is controlled,
the senses cease their functions and remain peaceful. Then, even in the presence
of distractions such as lust, anger and greed, the senses remain unmoved; they do
not grasp objects or distractions and are at peace. When the mind does not reflect
objects of the senses it has attained the state of Pratyahara. Please see the method
of realising this in this chapter on Vijnanamaya Kosha (Intellect Sheath).
In describing the characteristics of Pratyahara, the Yoga Sutra states: Anukar Iva
(Patanjal II-54), meaning 'as if imitating'. The meaning of this term is clarified
by the explanation in the preceding paragraph. Although sections of the Yoga
Darshan have described Pratyahara as one of the external means, Rishi
Yajnavalkya considers it to be one of the internal means. The fruit of Pratyahara
has been described :

In other words, the perfection of Pratyahara is the attainment of complete

mastery over the senses. This is borne out by the interpretation in the preceding
paragraph. There is no doubt that with the mastery of senses one attains mastery
over mind also. The more one attains perfection in Pratyahara the more one
develops firm and steady practice in concentration.

Concentration of Mind: It should be remembered that without the assistance of

mind, no Indriya can perform its functions. In Ananda and Asmita states of
Samadhi, both mind and intellect also give up their functions and rest peacefully
in their own selves. Mind and intellect have no transactions with the Indriya-s or
with the Chitta. For the control of mind, one should practice concentration and
meditation, with Pratyahara. Practice of meditation with concentration is, as it
were, tethering the mind to a fixed post. The mind goes round and round the post
until it becomes exhausted and then it sits down quietly although it does not
become completely inactive. In Dharana, Dhyana and the Samadhi-s the
functions of the mind become more and more subtle until it seems devoid of
activity, but it is never absolutely inactive. Just as a whirling top in full swing
appears steady, or the sun, the moon and the earth, though moving, appear static,
even so the mind appears to be steady.

Dhyana (Meditation): The Samkhya Sutra describes Dhyana as follows:

The meaning of this is that Dhyana is to keep the mind detached from all objects
and the oscillations caused by them, except the one object of meditation. In the
practice of concentration one should meditate on one object, with love and
devotion, i.e., on the light and bLISS of the Lord and the Indweller refuge of the
Sadhaka, and try to enter His being, in the same way as a river enters into the
ocean. One should not think upon any object other than God. To be absorbed in
the Indweller, the Lord, as the object of meditation is the best practice. The term
Pratyayaikatanata in Raja Yoga means unbroken flow of concentration on the
object of meditation. Jnana (knowledge) is an aid in the practice of meditation.
When Jnana is combined with Dhyana, it becomes lively, pleasant and bLISSful.
The statement :

that is, "There is no Dhyana without Jnana" illustrates this combination.

Whenever intellect, associated with Vasana-s and worries, is unable to enter into
meditation, one should, with the help of wisdom and knowledge, reflect upon the
nature of the world-phenomena constituted of the three Guna-s. By putting
questions to oneself one should try to find out the real cause of worries, pain,
memories and vacillations of the mind; thereby one carries out the practice of
Nididhyasana (continued inquiry). When the intellect is engaged in such
thoughts, the mind will give up its wilfulness and will enagage in one line of
thought. As a stubborn horse can be brought back to the proper path by a
roundabout manner, so the mind, having given up its obstinacy, enters into
meditation in a composed manner. This also is an easy method.

Realisation of the Functions of the Mind: In the above section we have

discussed the state of entering into Brahmarandhra through divine Vision in
order to realise its functions. Now, please keep the illustration of Brahmarandhra
in front of you. Although there is some difference between the reality and its
illustration yet if you proceed on the basis of this illustration you will attain
realisation of the facts, which lead you to supreme contentment. You will find
the colours and forms of mind, intellect and senses and their functions exactly as
illustrated therein. Having seated yourself in meditation, try to concentrate on
the middle of the skull through your divine vision. First of all, direct your vision
towards the mind, which is shining like the lunar orb or the Venus star, and keep
this light steady. When a little steadiness has been acquired, you will see the rays
of the mind coming into contact with the Indriya-s. When the contact of these
two is clear, you will come to see how the mind manifests a special throb or
ripple whenever it accepts the sense impressions brought by the Indriya-s. While
casting the reflections of objects in the orb of the intellect, there arise
extraordinary actions and reactions, due to the mutual relationships of mind and
intellect. These things cannot be described adequately in words, nor can they be
fully illustrated in a picture. The sun, moon and stars, although they are round
like balls, but when shown on a paper appear to be flat, even so the intellect,
mind and the senses are round like an egg yet appear flat. Only by the mature
vision of meditation are they seen in the true form. When these Indriya-s, under
the impressional power of the mind, engage themselves in various actions, one
should then observe the prompting forces of the mind, the activity of the senses
and the mutual changes that take place in the forms and colours due to their
interaction. If at the time of meditation, with eyes closed, objects like stars or
globules of light of different coulours appear coming out at the centre of eye-
brows, these should not be mistaken to be the lights of subtle Indriya-s, mind or
intellect with the desire to observe anything during such concentration, the
action of the subtle eye throws light on all sorts of nerves in the areas and these
tights want to come out but as there is no outlet due to the eyes being closed, the
light of the optical nerves comes in contact with the eye-balls and produces the
effects described above creating such different appearances. But if during
meditation the eyes are kept half open and an extraordinary luminous lights
appear, then these should be considered of the forms of such as the Indriya-s,
mind, intellect, etc. This manner of meditation removes the illusions mentioned
above. All the Indriya-s are like small circular points of light. Whichever Indriya
is prompted by the mind, it becomes especially active, and starts performing its
function. Almost all people experience all the Indriya-s functioning together at
the same time, but, as has been mentioned before, it is because of the natural
quickness of the mind that one experiences this illusion. The mind actually
contacts the Indriya-s one after another, but this rapid action is not at first
realized by us. When one has to thread lotus or rose petals put together, one on
the other, it is immediately obvious that the needle has to pass through the petals
one after another; so the quickness of the mind and its intense activity appears as
an immediate effect. Just as a long stick, with burning torches at both ends,
whirled round the body rapidly, appears to be a complete circle of fire because of
the quickness of the motion, so the mind appears to perform many functions at
the same time during its rapid motion.
When the mind is not in contact with the senses, no Indriya-s will be able to
grasp any object or to perforrn any function. This is analogous to the fact that
although you have eyes, you do not always see; although you have ears, you do
not always hear. One should try to intensify the practice of visualising the
movements of the mind. Novices in meditation only perceive these movements
erratically, sometime not at all, but after intense practice for a long time the
functions of the mind and the senses are seen acting together clearly and
accurately. There is no gain in haste; this exhausts patience. Continue your
practice firmly and patiently with faith. You will surely experience the inner
visions according to your own self-efforts. All these subjects are based on one's
own experience and, therefore, every aspirant must personally develop such
experience.
The presence or predominance of a particular element in each sense will now be
considered. We notice in our day-to-day activities that our eyes perform the
function of seeing alone, and not of hearing; the ears hear only, they do not see.
The reason is as follows. Every Indriya, wheiher it is gross or subtle, has in it a
predominance of a particular Tattwa. Other Tattwa-s are present there to assist
that particular Tattwa which predominates. Because of this specialisation, thise
Indriya-s grasp their respective objects. Annamaya Kosha, the Food Sheath, is
made up of the Sattwik portions of the five great elements which we have
discussed previously. On the basis of this, every Indriya has predominance of a
particular Tattwa, together with the presence of other Tattwa-s which assist the
predominating one.
The Predominance of Tattwa-s in the Organs of Action (Karmendriya-s) :

1. In relation to other Karmendriya-s, the first Tattwa (earth element) is most

predominant in the anus and the other four Tattwa-s are assisting the first Tattwa.
2. In the generative organ, the water element is predominant.
3. In the feet, the fire element predominates.
4. In the hands, the air element predominates.
5. In the Indriya of speech, the ether element is especially predominant.

The Predominance of Tattwa-s in the Senses of Perception (Jnanendriya-s):

1. The earth element predominates in the nose.

2. The water element predominates in the tongue.
3. The fire element predominates in the eyes.
4. The air element in the skin or touch.
5. The ether element in the ears.

The remaining Tattwa-s assist each of the predominating ones. As these five
great elements are the material cause of the Food Sheath, so they are the material
cause of the gross organs of action and the gross orbs of the senses of perception.
These elements are present in all of them, being their material cause. Similarly,
in the subtle form of the following gross Indriya-s: Sattwik Ahamkara is present
as a material cause in the Jnanendriya-s, Rajasik Ahamkara in the Karmendriya-
s, and Sattwik and Rajasik portions of Ahamkara in the mind which is the
prompter of all other Indriya-s. Because Ahamkara is the material cause of all
these, Manomaya Kosha (the Mind Sheath) is an Aggregate of the mind and the
Indriya-s together with the five Tanmatra-s. All the Indriya-s, whether they are
subtle or gross, experience enjoyment due to the prompting of the mind, whether
these enjoyments be subtle or divine (Panch Tanmatrik) or not divine (pertaining
to the gross five elements).
A Yogi who is able to understand and, by practice, directly perceive the subtle
mutual operations of the mind, the Indriya-s and the Intellect, that is, the
functions of Manomaya and Vijnanamaya Kosha-s as they acts in the fraction of
a second, will be able to attain the knowledge of the self successfully. The
luminous mind, through its seat in the place of Brahmarandhra, yet pervades
Pranamaya and Annamaya Kosha-s by its luminous rays, even in the same way
that a lamp, placed in one spot, illumines the entire room by its light. When the
mind goes on offering the perceptions taken from the senses to the intellect for
the judgment, then, in that special condition of the mind, the waves arising in it
and its quick vibrations are very subtle and of great intensity, so that a Yogi,
seeing these things, is amazed and bewildered. The functions of the mind are
direct in the waking state and indirect in the dream state. In both states, the
enjoyer of the objects is Buddhi alone. The condition and functions of the mind,
when under the influence of lust, anger, fear, grief, etc. have been depicted in
Illustration No. 14. Please study this diagram and try to realise it internally.

The Sequence of Inner Vision of Functions of Every Karmendriya: Please

remember the following sequence in all inner visions. The afferent and efferent
nerves that arise from the gross Karmendriya-s and Jnanendriya-s reach the three
parts of the brain- cerebrum, cerebellum and medulla oblongata, and from there
they send their sensations to the subtle Karmendriya-s and Jnanendriya-s. Next,
visualise the functions of the Karmendriya-s in association with the mind and the
intellect. First of all, begin by visualising the organ of action; let us start with
Guda, the anus.
The Organ of Excretion : The function of the anus is excretion. How does it
perform this function? What are the functions that take place in our sheaths
while passing excreta? You should visualise these processses, entering into
Muladhara Chakra, the basal plexus, by the sharp vision of meditation. First of
all, recollect from your memory the state in which excreta pressed upon the
anus. Visualise how the afferent nerves situated at the opening of the anus
become active just before excreting. By contracting and expanding the anus,
visualise a place inside the body, about six or seven inches above it, where there
arises a particular form of restless sensation, the desire for evacuation. lt arises in
the subtle Indriya of the gross organ of action, the anus. Seated in
Brahmarandhra, the cause of this desire is Buddhi or Intellect. See how the
intellect goes on sending this desire through the mind ceaselessly, how the mind
activates this desire to evacuate in the large and small intestines through efferent
nerve fibres through the spinal column. Visualise, with your meditative vision,
the movement that takes place in the region of the anus, six or seven inches
above it in the place known as Ganesh Chakra, at the time of evacuating. Then
the efferent nerve fibres of action and those of knowledge will appear to be
extremely active. Knowledge and action, both passing through the spinal column
and prompting the intestines, reach the top of the spinal column (Sukshma
Sharira-Astral Body) passing just in front of modulla oblongata through similar
nerve fibres. In order to reach Brahmarandhra from the awakening of the anus,
the experience of this movement is seen in the large intestines in the waist
region, then in the back, next in the neck and ultimately in the Brahmarandhra.
While reaching Brahmarandhra from the anus, knowledge and action are
converted into subtle Tanmatra-s which will be seen to influence the subtle organ
of the anus. This receives the influence of sensations converted into Tanmatra-s
and will appear active. All these functions can be seen only in a deeply absorbed
state, and this vision should be kept in view. All the subtle lndriya-s perceive the
Tanmatrik forms of knowledge and action. But it should be well understood that
the same system holds good generally. With the help of divine powers, obtained
by the mastery of Samyama, a Yogi acquiries a state of mastery over the
elements and the limbs of the astral body, i.e. the subtle and divine Indriya-s are
enabled to experience gross and subtle objects and are able to enjoy them both.
Therefore a Yogi can make the astral body also do the same work which he does
through the physical body. Because of the motion of the subtle anus organ, the
mind reflects it and becomes active in the orb of the intellect. At this point the
intellect converts its decisions into subtle impressions (Samskara-s) and sends
them out in the form of a light from its orb. Next, this impression, having caused
the luminous orb of the five Tanmatra-s, enters into the heart. Then Ahamkara,
the gross egoprinciple, grasps this impression and lodges it in the orb of Chitta
on the other side, the intellect sends its decisions through the mind, through the
channel of the same sense, gradually from the astral to the physical body and
enables the gross organ to function. All these coordinated functions take place at
the time a man is evacuating. They can be clearly understood from Illustration
No. 15. Therefore, use this Illustration to help you to visualise. After this, you
should go on visualising the functions of the other organs also. Remember this
Point that the gross Indriya-s grasp the gross objects and the knowledge
pertaining to them, all gross actions, and all that is gross. And the subtle Indriya-
s grasp only subtle knowledge and action, which has attained the nature of the
five Tanmatra-s. Every function or visualisation that takes place in the subtle
world with the subtle objects through the subtle body is visualised with the
divine eye alone.

The Organ of Generation: The organ of generation performs two functions-

urination and generation. First of all, try to visualise the function of urination in
the same way as you did with the function of excretion. Associated with the
second function is the process of copulation. Here one should understand that
lust is of two types. One is due to the revival or the memory of previous
Samskara-s; the other is due to external touch or lustful sights and talks. Its
influence is seen in men in the form of fall of semen, and in women in the form
of excretion of a special fluid. Although generally all the subtle Indriya-s and the
mind have the nature of expansion and contraction while performing their
respective functions of knowledge and action, yet among the Karmendriya-s the
organ of Generation is the only Indriya where the influence of the lust is
specially manifest in the form of contraction and expansion. The generative
forces being specially manifest in this organ, it is the cause of the birth and
production of all species from divines to men and down to small insects. All
creatures are under the influence of this organ and most are slaves to it. Among
the Karmendriya-s the organ of Generation, and among the Jnanendriya-s the
sense of taste in the tongue, are the most powerfull organs. To acquire mastery
over these two is the most difficult task. That is why a Brahmachari who has
acquired such mastery is given the highest respect. Without realisation and
supreme dispassion, no one can acquire this mastery. Mastery over these two
implies mastery over the major part of the sense world. Through eight forms of
break in the practice of continence, such as seeing, touching, talking, etc. with
the opposite sex, by seeing animals and birds in the act of cohabiting, by
immoral touch or by the memory of the internal lustful impressions, excitement
starts in the penis.
Because of the presence of these two causes, sensation is carried through the
sensory nerves to the brain and the organ of Generation seated in the Manomaya
Kosha is influenced. In the state of meditation, one can visualise the changes that
take place in the subtle organ of Generation, and due to these changes, mind and
intellect develop different colours and forms. By visualising these functions, one
can understand the special features and actions of the particular organ. The same
is the way of acquiring the science.

The Organ of Locomotion: The main function of the feet is coming and going;
this should also be visualised by inner vision. This function is of two types. First,
for the sake of maintaining the body. In this state, there is no special change of
mind, intellect, or the subtle organ of locomotion. The second type takes place
through fear or elation; for instance, when a person hears the roaring of a lion, or
sees an elephant, a bear, a tiger, or other wild beast, fear arises in him and
extraordinary changes take place in the Karmendriya-s, the organs of action.
Through this influence, mind, Indriya-s and Buddhi undergo a special
modification. One should try to visualise the changes that take place in their
colours and forms in this condition. Then there is agitation in the entire body,
including the subtle organ of foot, and it is clearly seen in all these organs, but it
does not take place in the general state of moving or running about. Under the
influence of elation, a totally different type of modification is seen in the
Karmendriya-s, as well as in the mind, the intellect and the whole body. In the
case of fear, a quite different sensation is visualized. Mind is the deity which
receives all these influences and spreads them all over the body. Just as the sun,
shining in the sky, influences the entire earth by heat and light, even so the mind
influences the whole body. The function of locomotion takes place in the feet
through the network of nerves which pervade the body from head to foot. Every
movement takes place through the motor nerves. In the state of meditation, one
can visualise the process of locomotion and the functions of mind, intellect and
the subtle organ of locomotion in the skull. The process of realisation is similar
to that previously described.
The Hands : The main function of hands is to give and take. All manual work
such as sewing, writing, playing an musical instruments, performing surgical
operations, drawing, fighting, etc. comes under the general function of giving
and taking. In dancing, hands and feet both operate together. Just as the feet are
influenced by fear and elation, so are the hands also influenced by these feelings.
In order to combat external attack that causes fear, and to protect oneself, both
the hands move forward with rapidity, as you may have experienced many a
time.
Whenever any feeling arises from the orb of Chitta and enters into the orb of
intellect, the intellect commands the mind, which influences the subtle organ of
hands by its subtle command and the connected motor nerves carry the order to
the physical hands which then start functioning accordingly. All this happens
very rapidly. Being influenced by feelings of violence, anger or hatred, the hands
perform terrible actions the thought of which strikes terror into the hearts of all.
On the other side of things, however, the very same hands, influenced by pure
divine feelings, perform the functions of charity and service of the distressed.
You can very well wonder that while engaged in serving the sick and performing
operations or in artistic work, the hands develop unique gentleness. Whether the
actions of the hands are gross or subtle, whether they are cruel or gentle, they
take place through the command of the mind directed by the intellect through the
motor nerves.

The Organ of Speech : Speech arises through the interdependence of tongue,

palate, teeth, lips, the root of the tongue, head, and nostrils. The origin of speech
is in the region of the navel. The subtle sound that arises in this region is known
as Para (transcendental). This sound is experienced by a Yogi with the power of
mastery over Samyama. The general populace does not experience this Para
sound and that is why it is known as Para or transcendental. Having arisen from
the navel region, this sound comes to the region of the heart through the motor
nerves. There it is known as Pashyani, because at this stage the movement can be
felt and the sound can be heard in the form of Anahata (mystic sound) in the
state of meditation. Rising higher, the sound enters into the region of the throat
and here it is known as Madhyama, and is heard in the form of the seven Swara-
s (the seven basic notes of the musical scale). Moving further, this sound comes
in contact with the tongue, palate, teeth, etc. in the mouth and flows out in the
form of speech, becoming indicative of the relationship of word with its
meaning. There it is known as Vaikhari (loud). From a subtle origin sound
becomes gross.
The use of speech is of different types. The first is internal, due to the feelings
that arise which are then expressed by our speech. Speech is also used in answer
to external words. In both these states the intellect, the mind and the Indriya-s,
the sensory and the motor nerves, function together, but there is a little
difference in the sequence of their functions. The external use of the speech
organ that flows in the form of speech is also prompted by fear and similar
emotions as well as by compassionate reactions evoking feelings of affection. In
the state of fear, the sensory and motor nerve tissues connected with the organ of
the eye or ear bring information of fear to the mind, and, through the mind, the
fear reaches the intellect. The intellect, for the sake of protection, gives its
decision at once to the mind. The mind commands the organ of speech to call out
or to hands to combat the attack and be ready for the counter-attack. The mind
also commands the feet to run away. All such functions take place in the fraction
of a second, but in sequence. When any pathetic sight or cry reaches us, then, in
the manner described earlier, knowledge and action influence the intellect, and,
according to the decisions of the intellect, the mind performs the further
functions.
The next form of speech is due to internal prompting. The Samskara-s of love,
anger, pity, etc. or of intuition or knowledge arise from the Chitta in the form of
memory, and, flowing in one successive current, produce ripples in the intellect.
Being coloured by them the intellect gives its orders to the mind. The mind
arises and activates the subtle organ of speech situated nearby. Then the motor
and sensory nerve fibres that are connected with this subtle sense cause activity
in the gross organ of speech. On the other side, the sensory nerve tissues being
influenced by the mind, command the sounds to arise in the region of the navel.
Sounds arising in succession from the navel flow in the manner described above
and become manifest through speech. This is how speech is produced. In all
these conditions the mind connects the intellect with the Indriya-s; therefore, it is
the mind that ascertains the relationship between word and its meaning from the
intellect.

The Function of Speech : Talking is the function of speech, but it is intimately

related to the organs of perception, because all knowledge that is perceived by
the senses is expressed by speech. Learned scholars as well as dull, stammering
and lunatic people also use speech, but the intellect is not able to receive proper
information from the speech of the dull stammering and lunatics.
Speech is the best of all the Karmendriya-s. Wise men use this organ of speech
in truthful and soft words, proper instructions and in religious discourses;
thereby they acquire merit for virtuous actions and in consequence attain
happiness. The world's best portion of activity is carried out by the organ of
speech. Dull and foolish people misuse the organ of speech by uttering abusive
words or talking upon sinful topics; thereby they perform vicious actions and
reap the fruit of pain. But by observing Mouna (silence-doing little work by
speech, only when absolutely necessary) neither virtuous nor sinful functions of
speech take place. Thus, we have seen that in the action predominating physical
body speech is the best among all Karmendriva-s. It engages all the other organs
in their actions.
Thus ends the science of the functions of the Karmendriya-s abiding in the
Manomaya Kosha (Mind Sheath). But the mind is also related to the
Jnanendriya-s and these, too, are situated in the Mind Sheath. Unless the
functions of the Jnanendriya-s are realised by you, this science will be
incomplete. To complete it, you must understand the functions of the
Jhanendriya-s; then further visualisation will become possible.

The Jnanendriya-s: The functions of the Jnanendriya-s which belong to the

Manomaya Kosha are subtler and quicker than the functions of the
Karmendriya-s. Although the mind performs the functions of giving and taking
the sense-perceptions, yet there is a difference between the functions of the
Karmendriya-s and the Jnanendriya-s. Whatever may be the objects- smell, taste,
form, etc. -brought by the Jnanendriya-s thereby, the mind feels reflected and
rapidly spread out these reflections in the orb of the intellect. Further, the mind
conveys the decisions of the intellect to the senses in a very short time. Between
the senses and the intellect, the mind remains alert and as active as a fish that is
frisking in the water through fear of being caught or in search of her pray. In
comparision with the functions of the Karmendriya-s, the action of the senses is
very subtle and extremely quick. For this reason, a novice is not able to follow
the sequence of these functions at first, because their speed is beyond his
perception. But with the steadines of practice, as the divine eye becomes more
and more firm, these subtler and quicker functions and motions become clear
and easily comprehensible. In view of the importance of these matters,
explanations have been given at length. Please study the illustration associated
with the action and visualise as follows.
The Organ of Smell: The nose is the organ of experiencing smell. Smell is of
two types- fragrant and foul. Fragrant smells may be from rose, musk, jasmine or
pandanus flowers, from saffron, mango, apple, pomegranate, orange, etc. Foul
smells are also of numerous kinds. The nose is the abode of the organ of smell
and it is the gross aspect of the organ, but 'smell' exists as energy in
Brahmarandhra situated in the brain, and pertains to the Manomaya Kosha where
subtle senses such as the eye, the ear, etc. are located. Arising from the brain are
many sensory nerves which pervade the body and they are present in the nostrils
also. Knowledge of smell is carried through these sensory nerves to the subtle
organ of smell in the brain where it is then experienced. Differentiations of
smell, their names and forms are recognised by our intellect. While visualising
the process of the functioning of the organ of smell, one has to see how intellect
changes its colours as it ascertains the different forms of the smell of rose or
musk, etc. In other words, the modifications caused by ascertaining the smell of
rose are seen by the divine vision to be different from those in the case of musk,
and so on. This is a very difficult and subtle science which you have to perceive
by your own divine vision. Now, with absorbed attention and devotion, please
practise the following method because this is the sequence of visualising the
science of the functions of the senses.

Visualising the Function of the Organ of Smell: The smell of objects nearby
or from a distance enters into the nostrils where information is carried by the
sensory nerves from inside a place between the eyebrows; it strikes the olfactory
lobe, constituted of sensory tissus. From there it spreads to every corner of
Brahmarandhra, through the sensory tissues. Just like other senses the sense of
smell is also situated in the orb of the mind contained in Brahmarandhra. This
gross smell, which has entered through the nose and has been carried through the
sensory nerves and tissues relating to the olfactory lobe, is modified into subtle
smell-Tanmatra or subtle element-and enters into the sheath of the Panch
Tanmatra-s which covers the astral body , constituted of twelve elements
(Padartha) of Manomaya and Vijnanamaya sheaths existing in the
Brahmarandhra as a luminous effect. Here, it appears to be dissolved, as it were,
and floating, it reflects in or influences the subtle sense of smell. This influence
is seen in the form of a flash, as electricity flashes at the function of positive and
negative charges, or as light flashes caused by the friction of two objects. In a
similar way, through the influence of smell-Tanmatra, there arises a flash in the
sense of smell. The subtle sense is able to grasp the smell that has been thus
converted into a Tanmatrik state. How quickly this gross smell is converted into
its cause, the subtle Tanmatra, in such a short time! This rapid movement of
transformation can be visualised by Yogic vision only; ordinary meditative
vision will not suffice. All this should be properly visualised. Having perceived
the Tanmatra of smell, the subtle sense of smell becomes active, and offers it to
the mind (situated in the Manomaya Kosha). The mind, being reflected by the
smellTanmatra, becomes active in the Vijnanamaya Kosha (Intellect Sheath).
This action is like dissolving colour in water. The mind, being reflected by
Gandha Tanmatra, enters into the orb of the intellect and churns it, as it were;
hence, there arises agitation in the intellect. Within a fraction of a second the
intellect gives its complete decision about the smell and sends this to the heart
and towards the physical body, as described earlier. Illustration No. 16 helps to
explain this process. Now, in a similar way, one should visualise the functions of
the other senses such as taste, sight and touch.
The Organ of Taste: The function of tongue is to experience taste. Six varieties
of taste are well known in this world- sweet, sour, saline, pungent, bitter and
astringent. When these tastes come into contact with the organ of taste abiding in
the tongue, the sensory nerves carry them in the form of subtle taste-Tanmatra;
and these tastes, having thus been converted into subtle Tanmatra-s, now come
into contact with the subtle organ of taste. As described earlier, there arises a
unique flashing in the subtle sense of taste when it is influenced by the taste-
Tanmatra. The Mind takes the reflection of this functions and performs the
further actions in a sequence described in the preceding sections. While
distinguishing different types of taste, the functions that go on in the orb of
Intellect should be properly visualised. The functions that take place in
association with a sweet flavour, the subtle sense of taste, in the mind and in the
orb of intellect, differ in their appearance by divine vision from the realisation of
bitter taste. This distinction should be seen properly by the divine eye. Through
the influence of the three Guna-s the functions of taste are further differentiated,
and become still subtler and more intricate. The decision of the Intellect as to the
differentiation is conveyed through the Mind and thus all men experience taste in
the tongue. In this way, the function of giving and taking of taste takes place
until the enjoyment is at an end.

The Organ of Sight: Approximately half of the world is perceived by the eye,
the organ of sight. There are three main types of colours, seven primary colours,
and many additional tints through the vision of the mixture of these in different
proportions. Innumerable forms are objects of the vision of the eye organ.
Whenever any object comes within the view of the gross eyes, the reflection of
that object is carried through the optic nerves to the subtle eye-sense situated in
the brain. The consequent processes of the creation and distribution are similar
to those already described in the organ of smell. You must visualise this science
directly by divine vision. Illustration No. 16 will assist this practice.

Reflection: Whatever may be the object, whether gross or subtle, the reflection
falls on the screen of the subtle eye though with a difference in sequence. The
reflection of the size, form and colour of a man, for instance, first falls upon the
gross eyes and is carried through the optic nerves, then the reflection comes to
the subtle eye-sense. In the case of super-sensual objects and their functions,
these are known by the intellect, the reflection falling directly on the subtle eye
and being carried to the intellect through the medium of the mind. Just as a
person sees distant objects through a telescope, and subtle objects through a
microscope, even so a Yogi sees gross and subtle objects through the
instrumentality of the divine eye. Every object of the world, whether gross or
subtle located in one place or in all places, can become an object of the divine
eye if it has form or colour. However, gross objects are seen by the gross eyes
and the subtle super-sensual objects by the subtle eye situated in the astral body.
By the use of this divine eye, Yogis are enabled to visualise the subtle sense-
enjoyments, even in the same way as the majority of the people enjoy the gross
objects through the physical body. The functions of the astral body are not easily
understood by worldly people, although in everyone it functions just like the
astral body of a Yogi. But the Yogi is able to visualise the functions of his astral
body and can put it to work for any particular function he desires.

The Organ of Touch: Wet, dry, cool, hot, soft, hard, etc.- all these perceptions
are known through the sense of touch. The skin covers, the whole body, and the
inner channels of the body also have a similar covering. In the muscles also the
sense of touch is present. In the same way as the other senses function, the object
of touch is conveyed through sensory nerves to the subtle sense of touch in the
brain. Beyond this the functioning is in the manner described earlier. Visualize
the touch system in the same way.

The Organ of Hearing: Words are either soft or harsh, pleasant or painful, good
or evil. All words and sounds are perceived by the organ of hearing only. Sound
coming from nearby or from distant places is focussed into the ear channel
through the external ear and strikes the tympanic membrane; its impressions are
carried through the auditory nerves to the brain. The further functions are as
described previously in the context of the other senses.
Thus, you should know how these ten Indriya-s cognize their respective objects
with the aid of the mind, and how the mind functions rapidly in conjunction with
the intellect. The following illustration will enable you to understand the speed
of the mind.
A traveller is going through a forest by foot. According to the nature of the
atmosphere he is experiencing either coolness or heat. He carries some luggage
in one of his hands. He sees the beauty of the forest as his path leads him on.
With one hand he conveys some food to his mouth which he chews with his
teeth as he walks on. He also converses with friends who are accompanying him.
His ears hear the music of the forest birds as well as the conversation of his
friends and all the time he is apprehensive of wild animals. He smells the
blossoming of wild flowers as be passes near them.
Thus, all the organs of perception and some of the organs of action as
performing their respective functions. Here the alertness of the mind is in
evidence. The mind is contacting all the senses one by one and enabling each
sense to perform its particular function, and to carry out the decision of the
intellect in relation to each sense. According to the commands of the intellect
each sense is engaged in its proper function and owing to the speed of the mind
in action its functions cannot even be imagined. Whether these functions are of
giving or taking, of the mind or the decisions of intellect, they occur in sequence
and not all at the same moment. The mind is atom-like and subtle and is located
in one place; therefore its functions are sequential and systematic. God is all-
pervading; hence he can perceive all objects simultaneously but not so the mind.
Thus, the function of the ten Indriya-s and their relationship to the mind and the
visualisation of all this by the divine vision have been described.

The Necessity for Mystic Vision: As long as aspirants have not visualised the
subtle activities of the mind, intellect, the subtles senses, their luminous forms
and mutual functions, and all pertaining to the subtle universe by entering into
the inner being through mystic vision, it is not possible to have complete faith in
the existence of divine truths as you will have after visualisation. In every age,
there have been scholars who believed only in the visible world. They
considered the material universe and said "This is the World- There is no other."
(Ayam Loko Nasti Param- Chapter l, Valli 2, Mantra 6). Even today, there are
many such people who preach this doctrine; whether they are scientists or
atheists, Indians or foreigners, they are far away from truth and reality.
In modern times, Western scientists have made startling progress in the physical
sciences and have invented subtle and unique instruments. They have perfected
intricate machines and marvellous apparatus; they have perceived and worked
with physical laws; they perceive distant stars and send projectiles into space and
they can inspect the minutest particles. Yet they are far behind the Yogis who
have trodden the mystic path. Scientists who have detailed knowledge of the
physical body know little or nothing about the Pranamaya, Manomaya,
Vijnanamaya and Anandamaya Kosha-s. All these belong to the astral world and
since they are not visible to physical gross sight, scientists do not believe in
them. But the Yogis, who have had direct realisation of these mystic truths,
cannot doubt the existence of a subtle world apart from this physical world. The
objects of this subtle world cannot be perceived by the gross senses or by
physical instruments; they can be seen only by the subtle divine senses. The
astral and the causal bodies of all human beings really belong to the subtle
world. Different parts of these bodies can be directly visualised by divine sight
obtained by the practice of meditation:

It means - "When all external functions and means are completely checked, one
sees the Atman which is subtle beyond the visible world." This is why all
physical instruments are inadequate for this knowledge. It is by taking refuge in
Yoga that one can not only see the subtle world but also acquire its entire
knowledge as we have described. Scientists will not be able to know the inner
subtle elements just on the basis of physical science or by man-made
instruments.
When the sensory and motor nerves are activated by the rays of the mind, then
scientific instruments can perceive physical movements, record and measure
them, and anaiyse their gross constitution and laws. Beyond this they cannot
procced. A few scientists with belief in the subtle and causal bodies have hoped
to see the subtle elements by means of the gross senses and physical instruments.
It is no wonder that this contradictory and perverse effort does not succeed.

CHAPTER IV

INTELLECT SHEATH

(VIJNANAMAYA KOSHA) AND ITS SCIENCE

We shall now proceed to describe Vijnanamaya Kosha which is interlinked with

the sheath described in the previous chapter. When the knowledge-
predominating intellect is joined with the aggregates of the sixteen Tattwa-s
constituting the Manomaya Kosha, which is actionpredominating, the
Vijnanamaya Kosha of seventeen Tattwa-s is thus formed. It is also known as the
astral body (Sukshma Sharira) which abides in Brahmarandhra in the crown of
the head.
The luminosity of the Vijnanamaya Kosha or the astral body pervades the two
sheaths of the physical body and extends beyond the physical body for a short
distance, enveloping it. It should be remembered that the lights of Chitta,
Ahamkara and Sukshma Prana belonging to the causal body and the lights of
intellect, mind and senses belonging to the astral body are more subtle than
lights of five Tanmatra-s. Now we shall describe the intellect which performs the
function of knowledge.
In Vijnanamaya Kosha, intellect is the main knowledge-predominating principle,
and its glory is universal :

These are the statements of great persons and sages and are perfectly true. We
see that the intellect rules over the whole world. lt has always been so and will
continue to be so in future. The uniqueness of the intellect is seen even in birds
and animals. Amongst animals, horses, monkeys and elephants, and amongst
birds, parrots, mainas, etc. are considered to have a good intellect. This intellect
is an effect of cosmic Mahat Raj and is, therefore, of great importance. Being the
illuminator of all objects, Mahat Raj is a light and a guide for this as well as the
other worlds. The essence of the three Vedas is the Gayatri Mantra. In this as
well as in several other of the Vedik mantra-s the prayer to God as the
Omniscient is for good intellect. There is no other worldly glory greater and
more useful than this, because even if a person is endowed with good qualities,
but does not possess a good intellect, then all this will be come harmful instead
of being pleasant and helpful. With the aid of a good intellect one can understand
and discriminate between truth and untruth. On the basis of intellect, good
actions are performed. Through good actions, righteous character is born; this in
turn gives rise to happiness. Without a good intellect man remains like a low
animal, trudging aimlessly through life. Wherever peace and happiness are seen
in the world, in small or full measure, they are due to the glory of good intellect;
otherwise, the world would be a hell. A good intellect is always recognised by
the world in the fields of worldly duties, ethics, politics and scriptures, but one
cannot go far on the path of blessedness with a worldly intellect, because truth is
then mixed with untruth, good with evil, virtue with vice and the luminosity of
Sattwa-s tainted by Rajas and Tamas. The Intellect should be developed, so that
it becomes pure.
Contrary to a good intellect, a bad intellect is the cause of worldwide afflictions.
Commonsense shows that without a good intellect there cannot be peace,
harmony or spiritual development in, the world. How could there be
visualisation of subtle elements by a bad intellect? For this purpose a good
intellect is necessary as it is able to comprehend the truth clearly and accurately.

Ritambhara Prajna (Truth-bearing Intellect):

This is a technical term of Raja Yoga which is very significant. Its meaning is
expressed as follows:

The power of that intellect which grasps the truth completely and does not
accept even a trace of untruth is known as truth-bearing intellect. Such an
intellect is needed by the whole of humanity. As long as the impurities of Rajas
and Tamas ere not removed from the intellect, so that it may grasp the truth
properly and become keen and discriminating, it does not have access to spiritual
fields. The sages have declared

This path is subtle, and those who have trodden the way of Dava Yana, the path
to liberation, have declared this in detail. Yoga, the search light of all scriptures,
has described authentic and practical methods of following the subtle path by
acquiring Ritambhara Prajna, the truth accepting intellect. It has been stressed
that by complete practice of the eight limbs of Yoga, with destruction of
impurities, the light of knowledge shines more and more, until there arises
discrimination between Prakriti and Purusha, matter and God. Then, by the
practice of Nirvichara Samadhi, there arises a special light which is known as
Adhyatma Prasada (placidity of intellect), another name for Ritambhara Prajna
(Yoga I-48). This intellect has a special capacity for directly perceiving the
hidden internal forms of objects and this perception is more direct than that seen
by sense-perception, derived by inference, or from scriptural testimony. lt gives
undeluded knowledge and science of super-sensual objects; it is true to its own
name. Through its truthbearing nature it aids a man to realise the subtlest
knowledge of the difference between Purusa and Prakriti, known as
discriminative understanding or Viveka Khyati. As long as the intellect does not
attain perfect placidity, and is not able to distinguish accurately between truth
and untruth, man is not able to attain Viveka Khyati. Knowledge obtained by this
intellect is absolutely direct knowledge, known as Parama Pratyaksha
(absolutely clear). As in the declaration of the Yogis which we have quoted,
there is another quality of this intellect. Due to the light of Ritambhara, the evil
Samskara-s of Rajas and Tamas do not arise in the state of Samadhi, in the form
of memory, nor can the Samskara-s enter inside. This divine light attenuates the
dormant Samskara-s overpowers them and completely inhibits them so that they
cannot sprout. This is great thing, that the Samskara-s may be burnt up by the
fire of knowledge and prevented from acting. The Gita's teachings are also
similar:

Here 'Bhasma' should be taken to mean that the Karma Samskara-s return to
Prakriti and remain dormant; 'matter' can change form but it cannot be destroyed.

Power of Samyama:
The combined practice of Dharana, Dhyana and Samadhi is known as Samyama
and it produces another type of luminous energy known as Prajnana Jyoti. Both
are divine, subtle and pure. By the aid of these lights, hidden subtle objects far
away or inside the earth can be known as clearly as if they were placed like a
miroflom (Amla - a fruit) in one's hand. By these mystic lights Yogi sees the
underground hidden Samskara-s, and acquires the power to know Prakriti in its
subtlest form and all its modifications. When a Yogi has acquired these lights he
is never deluded. With the aid of this Sattwik power, he removes obstacles from
his path and, having scaled the different rungs of the Yogic ladder, he attains the
height of Para Vairagya (supreme dispassion) because the light of wisdom that is
acquired by the mastery of Samyama never allows a Yogi to be deluded or go
astray. However, there is a doubt to be cleared on this point.

Is such overcoming of Obstacles Right and Rational ?

The majority of great men believe that God is the giver of fruits of evil and good
actions. When a Yogi is able to remove his obstacles by himself, is he then not
interfering in Divine justice? The answer is that the Chitta of a Yogi becomes
sensitive and pure by this austerity (Tap) and even a trace of Rajas and Tamas in
his Chitta makes him restless and does not permit him to have realisation in his
Chitta. He washes away the impurity of Rajas and Tamas by the forceful current
of Vairagya (dispassion) from his Chitta. Then the fire of knowledge, abiding in
the Antabkarana, burns down even the taints of those Rajasik and Tamasik
Vasana-s. This is done in a way similar to that of removing thorn form one's foot
or dust particles from eyes. To provide a method for removing future obstacles is
perfectly in accordance with Divine Law and perfectly rational; it is the carrying
out of the divine behests. All the great men of the world have instructed
accordingly and have supported the doctrine to avoid future pain.

"Pain that has not yet come, must be avoided." This is also laid down in the
Vedas.
lt is an indubitable fact that the intellect which is filled with Sattwa (Ritambhara
Prajna) destroys the seeds of afflictions and having perfected the mystic vision,
carries the Yogi to the door of liberation. The great glory belongs to the
supremely Sattwik Intellect. Whatever name you give to this makes no
difference in its function. The Aphorism

supports this view. It means : "Everything from the power of supreme

enlightenment, from purity." Now, with the aid of this intellect which bestows
discrimination, and through the divine eye, try to visualise the five subtle
elements and attain their inner knowledge. The method of visualisation of this is
similar to the process of perceiving smell as described in the previous chapter on
the Manomaya Kosha.

Realisation is possible through the divine eye

Every aspiration and urge lies buried in the Chitta of man in the form of seed-
impressions which are awakened in the form of memory and develop in the orb
of the intellect through Ahamkara. Then the intellect directs the mind which then
directs divine eye to visualise the gross element 'earth'. Just as the subtle eye is
able to realise gross and subtle objects, so the other organs of smell, hearing,
seeing, touch and taste, which are subtle, are able to realise gross and subtle
objects. Directed by the mind, the subtle eye sends its rays to the depths of the
earth and enables it to visualise all objects that are there to indicate what
particular things are there and in what quantity. The colours and forms of the
objects, the ratio in which they lie combined, and lot of other information, is
given to the intellect without delay through the mind, and the intellect gives its
decisions instantly. In this way, the aggregate of Manomaya and Vijnanamaya
Kosha-s goes to perform all the functions of the astral body for the divine seeing,
hearing, etc., because this aggregate is itself divine and intangible, the subtle
rays of thees divine Indriya-s have the power of going to the nearest as well as
the farthest regions of the world, of entering into the softest as well as the
hardest objects and of revealing objects that are hidden. While commenting upon
the 45th Sutra of Vibhuti Pada of Raja Yoga, it has been stated : Tattra Anima
Bhavati- In this statement the meaning of Anu etc. is that a Yogi who has
conquered the elements can become small, large, heavy or light according to his
will. This statement makes it clear that these supernatural acts are performed by
the astral body. Just as the rays of the sun pass through a transparent glass, even
so the rays of knowledge, emanating from the astral body, enter into every object
or place of the universe. Divine eye, divine ear, and the other organs, are the
limbs of the astral body, and their rays enable a man to hear or to see anything
anywhere in the world. With the aid of these subtle perceptions a Yogi is able to
See all changes and modifications, their reactions and functions in all material
and elementar creations directly. As a scientist is able to observe even minute
life and its functions under the microscope, so a Yogi is able to observe subtle as
well as gross objects of the universe. Not only this, a Yogi who has mastered the
elements can utilise the physical elements according to his desire and can create
supernatural objects. In Raja Yoga it is stated:

In other words, every element has five forms - by doing Samyama gradually on
these forms, a Yogi attains mastery over all these elements. This is called Bhuta-
jaya, the state of mastery over the elements. Earth, water, fire, air, ether- these
are the five great elements. (Note: The term 'element' is used in its ancient sense,
and not in the strictly defined meaning of modern chemistry and physics. Each
element has five states. First, the gross state. This is realised by our gross senses
as having name and form. In other words, whatever we are experiencing through
the senses in the form of sound, touch, form, taste, smell, is the gross state of the
elements. Second, Swarupavastha, or essential nature. The characteristics of the
elements are called their essential nature. For example, the solidity of the earth,
liquidity of water, heat and light of fire, movement and vibration of air, and
spaciousness of ether. Every element has its own quality and because of this
every element is differentiated from the other. That quality which refers to the
existence of a particular element is known as Lakshana (characteristics). Third,
Suksmavastha, or subtle state- the five Tanmatra-s go to constitute the subtle
states. Smell-Tanmatra of water, form-Tanmatra of fire, touch Tanmatra of air
and sound- Tanmatra of Akasha (ether) - these are the subtle states. Fourth, the
three Guna-s having the characteristics of light, activity and inertia are implied
in all these five great elements. They are called Anvaya (analysed or logical) -
state. Fifth, Arthavattva (purposefulness). These five great elements have been
created for the enjoyment and release of the soul. This is the main purpose and
use fulness of these great elements.
This knowledge can be acquired by Samprajnata, the lower form of Samadhi.
Gross and Tanmatrik atoms, which are the causes, are directly realised. That
great power that sustains all these particles and activates them is not yet directly
perceived, but it is inferred. By simply acquiring the knowledge of physical
elements, the vision of Samadhi does not become so subtle as to reveal the
omnipresent, omnidirectional latent power. lt is true that having attained this
state of knowledge, a Yogi becomes fit to acquire knowledge of the essential
nature of the elements, and then through having acquired mastery of Samyama,
he is able to create various objects by commanding the elements according to his
will, which he can utilise for bis enjoyment also. Gradually, proceeding from
gross to subtle states and realising the subtle kinowledge pertaining to the
elements, there arises Viveka Khyati or discriminative understanding. This, in
turn, gives rise to Para Vairagya (supreme dispassion), which leads to the highest
goal.

The Essential Nature of Five Gross Elements and the Way to realise them:
The essential nature of the five gross elements is realised in the following
manner by the help of Manomaya and Vijnanamaya Sheaths. It should be
remembered that in the course of evolution, subtle state give rise to grosser
states, and every successive evolution has for its cause the preceding subtle
element. The cause remains in the effect. For example, the five great elements
originate out of the Tamas-predominating Tanmatra-s. In the course of evolution,
the five great elements arise according to the following manner out of the atoms
of the five Tanmatra-s. First of all, Akasha (ether) comes into existence. In the
great element of ether, there are atoms of Akasha-Tanmatra and the other great
elements are not found in the ether because they are grosser than it. In the great
element of air, the atoms of Akasha-Tanmatra are found with the atoms of the
air-Tanmatra. In the great element of fire, with the atoms of Akasha-Tanmatra
and air-Tanmatra there are atoms of the fire-Tanmatra. In the great element of
water the atoms of ether, air, fire as well as water Tanmatra-s are present. In the
great element of earth, the atoms of ether, air, fire, water and earth-Tanmatras are
present.

The Second Series : When, two atoms combine, there arises one Anu or
molecule. When two Anu-s combine there arises a duad, Dvayanuka. When two
duads combine there arises Tryanuka, a triad. When two Tryanuka-s combine,
there arises a Chaturanuka. When two Chaturanuka-s combine, there arises a
Panchanuka. Thus, having formed innumerable small particles, they go to form
the aggregates of the gross elements and help the creation of the physical
universe of the five elements.

The Third Series: When two atoms of Akasha (ether) join, together there arises
visible ether. When the two atoms of Akasha and two atoms of Vayu (air) join
together, there arises visible air. When two atoms each of ether, air and fire join
together, there arises visible fire. When two atoms of Akasha, two atoms of
Vayu, two atoms of fire, and two atoms of water join together, the visible water
element arises. When two atoms of ether, two atoms of air, two atoms of fire,
two atoms of water and two atoms of earth join together, there arises the visible
earth element. And innumerable small particles of these go to form the gross five
elements. In this manner, they come to be the first, second, third, fourth and the
fifth in sequence according to their qualities -sound, etc.

The Fourth Series: When sixty atoms of ether go to form an aggregate, then the
visible ether arises; when sixty atoms of ether go to form an aggregate with sixty
atoms of air, there arises the visible air. When sixty atoms of ether, sixty atoms
of air and sixty atoms of fire go to form an Aggregate, the visible fire element
arises. When sixty atoms of ether, sixty atoms of air, sixty atoms of fire and sixty
atoms of water go to form an Aggregate, the visible water element arises. When
sixty atoms of ether, sixty atoms of air, sixty atoms of fire, sixty atoms of water
and sixty atoms of earth go to form an Aggregate, there arises the visible earth
element. Then an innumerable quantity of these elements go to constitute the
five gross elements.

The Fifth Series: Sixty atoms of ether go to form one Anu 60+60=120 atoms,
these form a duad or Dvyanuka 120+120=240 atoms, these form one Tryanuka
240+240=480 atoms, these form one Chaturanuka 480+480=960 atoms, these go
to form one Panchanuka.
The above processes of the formation of elements have been described in the
scriptures. In all these series- sound in Akasha; sound and touch in air ; sound,
touch and form in fire ; sound, touch, form, and taste in water ; sound, touch,
form, taste and smell in earth ; these mutually assist Akasha (ether) has one
quality ; Vayu (air) has two : Agni (fire) has three ; Jala (water) has four ;
Prithivi (earth) has five ; in this series qualities assist each other. This should be
specially noted. Now, by the practice of Dhyana Yoga, established in
Samprajnata Samadhi, try to visualise the first of all the great elements- earth.

The Great Element of Earth: Having entered into meditation, direct the mind
with the aid of the intellect. The mind will enter into the earth element with the
help of the divine eye. The great element earth is composed of innumerable
atoms and forms its solidity. One can visualise the changes that take place in this
element. One can see how this earth, which is enjoyed by all, was first in
particles and atoms, then by a series of modifications has come to attain its
present form. When innumerable atoms go to form an Aggregate, earth assumes
the present physical form. When a definite function takes place, the earth
develops heaviness in it. Again, after a series of modifications there arises
hardness in earth, because the admixture in water is reduced more and more.
With the removal of the sapidity of water, the earth is hardened. This process of
modification goes on until the earth becomes fit for residence and enjoyment for
all creatures. Next arises the fourth quality, that of over-laying, through which
the earth is able to contain innumerable subtle materials in it. Then arises the
quality of steadiness and it becomes the support for all beings. Then arises the
quality of splitting, because now it is fit for giving abode to all beings. In order
that beings may abide on it, the support must be hard. There arises hardness in
the earth and, due to the absence of water, it contracts. Due to contact with fire,
the earth attains hardness. Then all beings live on it. When the heat is spent,
there arises forebearance in the earth and beings are born. The earth becomes
fertile and is fit for enjoyment by all. A Yogi has to see these modifications,
beginning from the causal atomic and sub-atomic particles, then the series of
modifications leading to the present gross form, with the aid of his divine vision.
The process of modification goes on always in the great element earth. Effect
assumes a causal state, and cause assumes the state of effect. This is known as
eternal flow or eternal succession.
All these characteristics arise with the flow of time and space and they gradually
devolve in the reverse manner of their emergence. After evolution, visualise
involution of the earth. You can learn to see direclty the states of earth at the
time of evolution, equilibrium and involution. You can visualise the three types
of modifications: Dharma (property), Lakshana (characteristic) and Avastha
(condition) in the same sequence. The earth is also of the nature of the three
Guna-s like other elements. Study Illustration No. 17. You can visualise the
forms of the three Guna-s in the objects arising out of Prithvi Tattwa, the earth
element. This will give you knowledge of its causal state. If a Yogi is so disirous,
he can see, by the power of Samyama, gold, silver and other minerals hidden in
the womb of the earth, and can utilise them. He can also create them. But the
main purpose of attaining this science is to realise Atma, the self, by developing
dispassion towards all these material objects which are not self. It is by self-
realisation that one can remove the thorn of pain for ever. When a Yogi sees the
causal construction of the enchanting objects created by the Aggregates of the
five elements, he develops dispassion. By direct realisation of this, one
understands the virtues and defects of all elements and finds them to be obstacles
in the path of self-realisation. Understanding this, one does not feel pain in
renouncing them, rather feels delight.
The above visualisation does not pertain to our earth alone, but to the great
element of earth which is the material cause of innumerable planets existing in
the cosmos. Among the various planets existing in the cosmos the earth is one of
them which is an effect of the earth, element. Around the orb of our earth there
are seven encircling veils which separate this earth from other worlds which
make it difficult to enter into the range of other worlds. These veils are : (1) the
ocean; (2) the circle of t he great element of air in the form of Trasarenu (3) the
zone of clouds; (4) the sheath of rainwater particles ; (5) the veil of a special gas
which supports rain particles ; (6) the gaseous rarefied form of air known as
Dhananjaya. This contains much less food for Pran" Tattwa and, therefore, living
beings die in this zone ; (7) the last circle is of Sutratma air, by which all other
circles are sustained. It is very subtle. These seven circles are around every
world and they keep every world active.
The Building of the Body: Please remember that by the Sattwik portions of the
earth element the bodies of gods are formed. By the decreasing proportions of
Sattwa, human bodies, and by a greater decrease in sequence, the bodies of
animals and birds are formed. Besidesthis the Sattwik portions of other elements
also go into the composition of the bodies of beings. Bone, flesh, skin, nails,
hair, etd. arise out of the earth element. This earth element is found in greater
proportions than the other elements; heaviness being its characteristic, all objects
made up of earth are heavy. Out of the Rajasik portions of the earthelement,
gold, silver, mercury, etc. and luminous materials are formed. Diamonds, rubies
and other precious stones are also included in this type. By the Tamasik portion
of the earth element, sands, stones, etc. are formed. Thus, the objects that arise
out of Sattwa, Rajas and Tamas portions of the earth elements are innumerable.

The Great Element of Water: When innumerable atoms of Rasa or taste-

Tanmatra combine, there arises quality of adhesiveness. It is due to this that the
atoms of water keep together the atoms of earth, and due to the property of
subtlety, atoms of water pervade the atoms of earth. Then there arises a special
brilliance which is white in colour. These water atoms are soft in touch; they are
not as hard as the atoms of the earth. The qualities of the earth gradually appear
in water. There arises heaviness in water, and in touch it appears cool. In fact,
coolness is due to air, and heat is due to fire. Then there arises the property of
protecting. Through this property, all living beings preserve their lives by
quenching their thirst. There arises another quality of purification. Water purifies
one and all. There also arises another quality of adhesion, by which it links
together the atoms of earth. Thus a Yogi van visualise the successive
modifications from the causal state to the state of effect. The major part of water
is in the ocean, in underground streams, in the form of clouds existing in the sky,
and in everything bringing about adhesion of the earth element. You can
visualise this water element pervading everything by your divine vision. You can
see how the water element is sustaining all objects. These water particles have
given sustenance to all objects in all the worlds. And than see how the six
varieties of taste, such as sweetness, saltness, bitterness, pungency, astringency,
sourness are formed. This subject is very subtle. Next you can visualise the
differentiations caused by Sattwa, Rajas and Tamas. You can realise the amount
of water particles contained in different objects and also shapes and uses of
water.
In the formation of the physical body, the Sattwik portion of water assists the
material cause of blood. lt is with the help of the Sattwik portion of water that
the earth elements of the body are organised. In the absence of this body would
be reduced to disorganised particles. it is due to the modifications of this Sattwik
portion of water that chyle, blood, juice and semen are formed. Through this
water element there arises elasticity, softness, charm, tenderness, beauty in the
body. All the elements of the physical body also are nourished by the water
element. Rajas-predominating water exists in the sky in the form of vapour,
hailstones, clouds, etc., and it assists in the formation of the worlds. lt causes
coolness, softness and gentleness in the air. Tamopredominating water fills the
oceans, flowing in the form of rivers and of rivulets, waterfalls and streams. lt
assists as an effect in the formation of Paramanu, Anu, Dvyanuk, Tryanuka,
Chaturanuka, Panchanuka, the atomic formation of the earth element. It flows in
the form of oil-streams underground and it assists the cooking process with fire.
You can visualise all this by divine vision. Even in this water element, Absolute
Reality is not perceived, but the luminosity of the Samadhi Prana (divine vision)
goes on growing and will ultimately lead to self-realisation. In these elements of
Prakriti, you cannot visualise full consciousness of Supreme Self, but you can
realise the glory of the Creator. This you must remember. The main purpose of
these visualisations is to move towards subtler and subtler planes. Next, you
should visualise the great element of fire.

The Great Element of Fire: In meditation, visualise, in the manner previously

described, the innumerable atoms which have aggregated to create the fire
element. Various attributes arise one after another. Through lightness there arises
the quality of sublimation. Its quality of heat has the power of disintegration; this
is used for cooking. The purpose of heat is to turn any object into ashes, but the
purpose of cooking is to turn food particles such as in vegetables, dal, rote, etc.
into easily digestible conditions. This also helps to disintegrate the aggregated
forms of atoms and molecules. Another of its qualities helps vision and is the
cause of all the luminosity during the day. All these qualities of fire exist in
degrees in all the beings also. The lustre that is seen in the form of Ojas
(vitality), on the face of man and also in the form of valour, is similar to that
which arises from light due to the attributes of heat. You can also see, by the
divine vision, the quality of penetration which exists in fire. In this course of
visualisation you must see all the modifications from the state of the five
Tanmatra-s to visible fire. According to Upanishads fire in whichever object it
enters assumes the form thereof. This fact you must realise directly. Fire,
pervading the very object, has its special form and characteristic. Fire in its
Sattwik aspect is the supporting pillar of life.
Sattwa-predominating Fire: In the constitution of body, the Sattwik power of
fire exists in the form of digestive fire which enables food to be digested, after
converting it into various types of juices and elements. It creates heat or warmth
in bodies and it assists other clements in sustaining life. How welcome is its
presence in the body! There is difference between fire in the body and fire
outside. Although existing in a latent state in the body, it sustains it instead of
burning it to ashes. Various diseases arise with the increase and decrease in the
temperature of the body, and if too high or too low, this can cause death. The fire
element assists the material cause of all objects, whether inert or conscious. Like
the air element it is the sustainer of life.

Rajas-predominating Fire: Rajasik fire exists in the earth and in the heavens in
the form of lightning- atmospheric electricity. It also performs the functions of
construction and destruction lying latent in all objects. This is an astonishing and
amazing work. The same element of physical fire, being converted into the form
of electricity, exists in the universe and in the skies. It enables the stars and
planets to pursue their courses and gravitate towards each other. It flashes in the
form of lightning and creates tremors in the hearts of living beings through
thunderbolts it destroys wherever it strikes- even huge trees and high peaks.
Through its quality of luminosity there is light in the world, and it also sustains
life in the world. By its heat and light, green vegetation, plants and flowers
sprout and bloom. There is propagation and festivity by this. But it also has a
Rudra (destructive) aspect. The present destructive atom bombs are
modifications of this very fire. With the highest speed a rocket loaded with
explosives moves through the sky unobstructedly. At the time of Pralaya
(universal dissolution) the form of Rajasik fire rends asunder the universe,
turning it into ashes and reduces them to the form of subtle atoms. lt is very
difficult for human beings to comprehend the tremendous force of this fire. lt is
more powerful than the Tamasik fire.

Tamas-predominating Fire: It is through Tamas-predominating fire that worlds

assume solid forms by assimilating the elements. It is found in the earth, in
mountains, stones, wood, charcoal, ect. Yajna-s (ritualistic sacrifices) are based
upon it. It is the cause of mestamorphoses of minerals. Through the function of
this fire arise gold, silver, copper, diamonds, carbon, and other objects are
created in the bowels of the earth by the chemical processes helped by fire. It is
due to this fire that earth-quakes occur; it heats the inner contents of the earth to
such an extent that they are converted into coal, cement and lime, and one state
of matter is changed into another. So it has been and will continue to be so. It
converts water into vapour, is the cause of storms and changes iron and other
metals into their liquid state, and has the power of melting the hardest objects of
the world or disintegrating them.
Fire is considered a symbol of the power of reduction of all objects into their
subtle forms. Agnirvai Devanam Mukham(Fire is the mouth of Devas). Fire is
the eye of the world. Its powerful form shines through the sun and creates seven
colours from its rays. These colours were discovered by analysing the rays, i.e.
passing the
rays through a lense. Compared with the gross form of fire, electricity, the subtle
form, is much more powerful. Fire exists in various forms such as light, heat,
burning, warmth, electricity, magnetism, digestive fire, etc.. Fire-energy is of
different types according to the three Guna-s Sattwa, Rajas and Tamas. These
three types of fire arise through the association of two or more objects.
Otherwise, fire exists with its qualities latent in all objects by assuming their
forms. It is in a functional state that fire manifests its qualities. At the time of
universal dissolution fire disintegrates all the objects of the grand universe
turning them into ashes. Gross objects devolve into subtler ones until they are
reduced into Panchanuka, Chaturanuka, Trayanuka, Dvyanuka, Anu and
Paramanu. All this is due to the act of the fire.
When the fire-energy is controlled, it has the useful functions of cooking our
food. How tasty and delicious is the food cooked on a
slow fire and how sweet are the fruits ripened by the heat of the sun on the trees!
Even after knowing the elements, as we have discussed them, the vision of man
does not immediately attain such subtlety as to realise the material cause of the
world Prakriti and its efficient cause Brahman. The knowledge of these elements
makes the intellect more subtle wisdom shines more, dispassion blazes more and
more until one attains discrimimative undersstanding of the relationship between
Prakriti and Purusa.
Thus, this science is helpful in attaining realisation of Self and Supreme Self.
This realisation cannot be fully put in writing because it is an object of the divine
vision. Writing is indicative but it cannot give out the entire science. But so long
as intellect is not completely satisfied, it is necessary to acquire this knowledge.

The Great Element of Air: The material cause of the air element is Vayu
Tanmatra which exists in atomic form, interpenetrating all gross and subtle
objects directly and indirectly. An aggregate of innumerable atoms forms the
great element of air. Practise meditation on air which fills the atmosphere from
the inner earth upon the heavens keeping in view its attributes; visualise as
described in connection with the other elements. You will find movement in air
which is Tiryak (angular). According to the stages of modifications, this air
develops the quality of purification, of causing movement or vibration, power,
fickleness and the quality of drying objects. With these qualities one perceives
the absence of shade in air; being very subtle the air cannot veil anything. As
with previous elements, the air also is the sustainer of life and is of three types,
according to the three Guna-s.

Sattwa-predominating Air: The Sattwik portion of the air assists the

construction of the body. In the form of Prana (vital air) it pervades the bodies of
all beings. It is the cause of all the functions and activities of the gross body.
Existing in ten forms, this Prana abides in the body and is the cause of birth and
death as well as the mainstay of life. It assists the body which is the means of
liberation in the form of Prana. Prana, which is the Sattwik portion of the great
element of air, has already been described in the chapter on Pranamaya Kosha;
please refer to that.

Rajas-predominating Air: Existing in the heavens, Rajas-predominating air is

active in the starry world. lt causes activity in the various worlds, planets and
stars and makes them revolve and rotate. lt enables one to move from one world
to another. It maintains the luminosity of the sun and the moon. It causes the
earth to revolve and makes it and the moon rotate around the sun; these are the
cause of succession of day and night and the various seasons. It causes lightning
flashes in the collision of clouds and makes them rain by dispersing them. In
cause the movement of sound, light, etc. through its own medium. This air is of
five types which surround the earth and exist in the intermediate space of stars
and planets. First, vital air which surrounds the earth and exists to a very great
distance on all sides of the earth, is received through inhalation and exhalation
and thus causes life and nourishment in all beings, vegetables, plants, animals,
etc. Just as earthly, watery or cooked foods are essential for life in human beings,
so also this food in the form of air is essential for nourishment. In the absence of
this air death is certain in a few seconds' or minutes' time. All beings die in the
complete absence of food, yet one can live up to a few months in the absence of
gross food, for a few days in the absence of water, for a few hours in the absence
of warmth. But in the absence of breath and the vital air one can hardly exist for
two minutes or even a few seconds. The body, consisting of five elements,
sustained by gross food, yet the vital air is most essential for life.
The second type of air exists in the sky and sports with the clouds. It tosses them
like children's toys and causes lightning by their friction.
Higher than these two layers the air is harmful for living beings, because in that
third space the life giving property of air is largely absent. Therefore, when
travelling in very high-flying aeroplanes and rockets one can only sustain life by
carrying oxygen in special containers from the earth.
(Note :-The term 'air' as an element is in the ancient philosophical sense, and is
not to be confused with the chemical formula of oxygen, nitrogen, carbon
dioxide, etc., constituting the gross element which all living beings breathe.)
Certain germs exist in the third layer also.
In the fourth level a special air known as Dhananjaya exists. The function of this
air is to attract all levels of air and regulate the movements of the planets.
In the fifth level, the subtlest, Sutratma abides, existing above all the circles; it is
the integrator of all. It controls and guides the great elements from the womb of
the earth up to the stars and planets and keeps them from colliding together. It is
the subtlest gaseous or vaporous state and is extremely powerful.
The differences between these levels are due to the existence of the three Guna-s
in different proportions. In the atmospheric air near the earth, earth atoms exist
in greater proportions, therefore this level is heavy in relation to the subtle levels
existing upwards. Similarly, In the higher level, water atoms exist in greater
proportion. In still higher levels, fire atoms exist in greater proportion ; in the
next still higher, air atoms are in greater proportion; in the highest level of
Sutratma, ether atoms exist in the greatest proportions. Every Loka or world is
surrounded by these five circels; thus, worlds do not collide with each other.
Living being cannot enter the level of Sutratma without special arrangments.
Although science has developed marvellous apparatus for daring men to travel in
space, no Jiva of the world can go so far in so far in the physical body without
protection, but Yogic vision has not left this level unexplored.

Tamas-predominating Air: This assists the material cause of the formation of

the world and abides inside the earth. This air causes the growth as well, as the
decay, of all the minerals that exist within the earth; it causes strength in earthly
objects. Through this air the earth is fertile and is able to give rise to vegetables,
plants, flowers and fruits. It also sustains the life of innumerable germs and
insects existing on or in this earth. By nature, it has the property of movement
and it causes the earth to revolve on its axis. Further, it causes various
modifications in the earth; it aids the formation of diamonds, pearls, gold, silver
and other metals, of sulphur, carbon and other chemicals and of oil-streams. It
also causes streams of water to flow. This air assists other great elements in
causing modifications and activities inside the earth. All this should be
visualised by the divine vision. You should practise this visualisation in a
manner similar to that on the other great elements ; this will enhance your
knowledge and the flame of Vairagya (disspassion) will blaze more and more.

The Great Element of Ether: Being the subtlest of all the elements, this
pervades all elements. It is one of the creations. The atoms of Akasha Tanmatra
go, to f�o the great, element of ether. According to Nyaya and Vaisheshika,
schools of philosophy, ether is considered eternal and all pervading, but
according to the Samkhya and Yoga schools it is Utpatti. Dharma-Utpatti means
'manifestation'. Ether is not all-pervading like Brahman, but compared with the
other four elements is subtler and greater and, therefore, pervades all other
elements, that is, all the other four elements are in its womb. You should see by
the keen vision of meditation how the innumerable atoms combine to form the
great element of ether and by an expansive vision how ether (Akasha) pervades
all and can keep in its womb air, fire, water and earth elements. Having entered
into all objects through its subtlety, it has the capacity of showing one object
distinctly from another, i.e., it has the attribute of analysis. Further, it gives space
to movements and all types of actions. You should directly visualise all these
qualities and also see how the three Guna-s existing there cause the ether to be of
three types.

Sattwa-predominating Ether: Ether in co-operation with other elements

pervades the entire body and gives space for all other elements und for their
movement. Ether having the quality of giving space and being the base, its
Sattwik portion assists other elements in the constitution of the body, and, having
pervaded the entire body, causes space to allow the movements of different
limbs. It is causing space constantly in the body, sustaining the movement of all
its elements. It is also the cause of the endurance and elasticity of the body.

Rajas-predominating Ether: This provides space for the movements of all

planes and starts in the cosmos. Sound, clouds, aeroplanes, planets, stars,
electricity, etc. move in the open spaces provided by this ether. You will not find
descriptions of these different types of ether elsewhere, but the teachers of Yoga
have considered every object to be constituted of Sattwa, Rajas and Tamas in
different proportions.

Tamas-predominating Ether: This permeates all worlds and, being auxiliary to

the material cause of all inert object, pervades them internally and externally. It
is this Tamas-predominating ether that gives space for the movements of every
particle of the earth. And it causes distinction between one state of modification
and another.
Try to visualise the three types of modifications- Dharma, Lakshana and Avastha
(virtues, characteristics and conditions) in this great element as all objects that
are liable to creation have these modification.
Then, you have acquired the knowledge of the five great elements which are the
material cause of the gross world. Yet you have not seen the Supreme Truth
which is the efficient cause of the entire creation. Therefore, we proceed to
describe the material cause of these great elements.

The Process of realizing the Pancha Tanmatra-s or Sukshma Mahabhuta-s

(the Five Subtle Elements): Just as this gross body is composed of five
elements (Mahabhuta-s) so the 'covering'of astral body of man is constituted of
five subtle elements of Tanmatra-s. The five subtle elements or Tanmatra-s are
the material cause of 'covering'of the astral body. According to the philosophical
schools of Nyaya and Vaisheshika, the material cause of the world is the
Paramanus-s (the smallest part of an atom) of the five subtle elements. But Yoga
and Samkhya schools call these atoms as Pancha Tanmatra and the material
cause behind these Paramanu-s is considered Ahamkara, the ego-principle; the
material cause of Ahamkara is Mahat, the cosmic mind, and the material cause
of that Mahat is Alinga ('without mark') otherwise known as Avyakta Prakriti-
non-manifest nature.

We also believe this to be substantially true from our own experience

Parinamavada, the theory of modification of the Prakriti, has been found to be
most acceptable and real to us. Therefore, without involving ourselves in
discussion of various types of theories pertaining to causation, we accept this
theory of modification. But even in this theory of Prakriti, we have a slight
difference of opinion. The teachers of Samkhya and Yoga believe in the
threefold Antahkarana (internal organ) and they use the term Chitta as implied in
the Buddhi or the term Buddhi as implied in the Chitta. Therefore, in the matter
of the creation of the world, they indicate the triad of mind, Buddhi and
Ahamkara alone, with the understanding that Chitta is included in Buddhi. But
we have shown that Mahat is also divided, like Ahamkara, according to the three
Guna-s Sattwa, Rajas and Tamas. By our own experience, every object of the
world is constituted of the three Guna-s, because the qualities which are present
in the cause are found also in the effect. According to this theory, it is necessary
and inevitable that these three Guna-s are implied (Anusyuta) in every object.
Therefore, no single Guna alone can evolve any object by itself. All objects of
creation are constituted of the three Guna-s. Therefore Mahat also, according to
the degree of the predominance of the Guna-s, is of three types. This Mahat
which the first effect of Prakriti (Trigunatmika, i.e., of the three Guna-s),
although said to be of the nature of Sattwa Guna alone yet also has the presence
of Rajas and Tamas in some fractional degree, however small it may be. Even
the scripture says:

This is constituted of Prakasha or light, Kriya or activity and Sthiti or position or

inertia. For example, consider a book. The philosophical subject of the book is
the Sattwa Guna, the aspect of light. The process that resulted in producing this
visible book form is the attribute of Rajas, activity. That which holds together the
philosophy in the book and the process of manifestation of the book, is the
attribute of Tamas, Sthiti or position. We have already described Antahkarana
Chatustaya which is based on this theory of three Guna-s in an earlier chapter.
According to this theory there are references to Divya Sharira or divine body,
and Divya Visaya or divine object, in the scriptures, where Divya Sharira means
subtle or astral body and Divya Visaya means astral object constituted of the five
Tanmatra-s. The subtle objects can be grasped and enjoyed by the subtle body in
their state of subtle Tanmatra-s or five subtle elements. The subtle body and
subtle objects are both influenced by the three Guna-s. The description of
celestial or heavenly enjoyments is found in the scriptures and these divine
enjoyments are of the Tanmatra-s only. Jivatman, the individual soul, enjoys
subtle objects through the astral body situated in Brahmarandhra, and grasps and
enjoys the gross objects through the gross body. The experience of pain and
pleasure is got by Chitta which resides in the heart, and the idea of 'mineness' or
'this is mine' arises from Ahamkara, the ego-principle.
The process in which the five subtle elements are enjoyed by the subtle senses
has already been described in general in the chapter on Manomaya Kosha, the
Mind Sheath. We have also described the science of the gross elements of
Mahabhuta-s with the mutual transaction of the Mind Sheath and Intellect
Sheath, the two parts of the astral body that have their abode in Brahmarandhra,
the centre whith all knowledge from the grossest to the subtlest objects is gained
and retained. Now, we will describe the science of the five Tanmatra-s, the subtle
elements. The seeds of the Mahabhuta-s are the Tanmatra-s, subtler than the
Mahabhuta-s. It is at this point that one can realise them.

Gandha Tanmatra, the Subtle Element of Smell: In order the acquire its
knowledge, please refer to the description of the organ of smell, in Manomaya
Kosha and study the functions of the mind with relation to the organ of smell.
You have to follow the same sequence here. You might have already realised a
great deal of this subject. Everyone perceives a smell when it comes into contact
with the nostrils. A strong smell such as of 'musk' can come from a great
distance also, but when it is near it is more directly perceived. lf the distance
between the object of smell and the nostrils is increased day after day, in other
words, if you keep an object at two feet distance from the nose the first day,
twoand-a-half feet the next day, three feet the third day and so on, by constant
practice you can realise the smell from a great distance, just by meditation or by
willing. When a Yogi is adept in this practice he is able to attract smell from
hundreds of miles and can enable other persons also to experience that smell.
The subtle form of smell is experienced by the subtle organ of smell abiding in
the Brahmarandhra. The subtle organ of smell converts the gross smell into the
atomic form of smell-Tanmatra. This change is very subtle and very quick,
therefore extreme attention is needed; it takes place in the fraction of a second.
All gross smells are the result of the modifications and Attributes of Gandha
Tanmatra which have been described. The ether is filled with the atoms of
Gandha Tanmatra. A Yogi, having realised this Tanmatra, can utilise its atoms
according to his will. I remember an example of this which I saw a number of
years ago at Amritsar. Outside Chativind Gate, by the side of a canal, is a famous
orchard of Moti Ram Ji. There a Yogi stayed with me for three to four months.
He had acquired such mastery over divine smell that whatever smell he desired
or was requested for he could attract from the sky by extending his hand and by
practising Trataka (concentrated gazing). He also used to let anyone smell that
particular perfume from his hand. He was a resident of Hariyana province, forty
to fortfive years of age, a man of austerity and saintliness. I knew of a similar
case in Kashmir when I was receiving instructions from my first Guru who had
mastery over the elements. I have already mentioned three events pertaining to
his Yogic powers in the introduction to this book.
Because I have been guiding aspirants in the practice of Yoga for a long time I
have also acquired such mastery that I can attract the Chitta or Intellect of the
aspirant according to his capacity and aspiration by affection, and I can enable
him to realise the inner science. According to my will he sees the very same
things in the state of meditation by his divine eye which I want to show to him,
according to his capacity. By the mental influence I have helped several students
who were practising in my presence to realise mystic experiences at the same
time. In the same way, one can influence the astral body of another person and
enable him to follow the right path and to progress in the inner realisation.

The Method of Realisation of the Smell-Tanmatra: Having made the subtle

element of smell one's target or Lakshya, one casts the divine eye in the vast
ether in the state of meditation and by the power of will the atoms of the subtle
element of smell appear before the eye. Several times a great mass of atoms
appears before the eye. In the Tamas-predominating state these atoms are smoky
or sky-blue in colour. In the Rajaspredominting state they are golden or rosy in
colour. In the Sattwa-predominating state they are white, and an ocean of atoms
of Gandha-Tanmatra of various colours swells up in a white atmosphere. A Yogi,
by the power of his will, can create whatever smell he desires from this ocan. By
the function of the five great elements various objects of this world are formed
and used, and technicians are able to make various objectsfrom tables and'chairs
to chemicals, aeroplanes, etc. A Yogi can make divine smell, divine taste, etc.
out of the atoms of the Panch Tanmatra-s and having made them he can utilise
them. This spiritual science, like the physical science, is also complex and
mysterious. By acquiring this spiritual science one can utilise the elements of the
subtle world according to one's will. But success requires continous practice with
faith and devotion.
"It is firmly based when practised unremittingly for a long timewith perfect
devotion."
In the state of meditation, when Sadhaka transcends his physical body and enters
into the luminous astral body, this focuses his attention in the Brahmarandhra; he
collects the subtle elements of smell, taste, form, touch, etc. with the aid of mind,
intellect and senses and starts, using them. In the course of time, by the power of
Samkalpa, when these atoms collect together and go to form objects and are able
to give enjoyment, a Yogi enjoys them. This is the realisation of the science of
Tanmatra-s and the mastery over them. But before all this can be perfected a man
should first practise meditation on smell an the tip of the nose constantly for a
long time, and he has to realise with the aid of the subtle sense of smell the
conversion of the gross smell into the element of subtle smell. This should be
continued until he is adept in this practice. By repetition of this practice he
should try to acquire mastery over subtle smell. Later, he can use the atoms of
the smell-Tanmatra and thus utilise various objects for his enjoyment. This, in
brief, is the description of the process of realising the subtle element of smell
and using it. But the bLISS that is experienced while realising it cannot be
described; it is to be experienced by the aspirant.

Rasa-Tanmatra, the Subtle Element of Taste: This is the subtle and divine
form of the gross taste. The process of acquiring the science of this subtle
element is similar to the process described for the subtle element of smell. Taste
of any article comes in contact with the tip of the tongue and palate and is
carried by the sensory nerves through the orb of the five Tanmatra-s to the subtle
organ of taste situated in the Brahmarandhra. There the gross taste then assumes
subtle form. The effect assumes the causal state and this divine taste is enjoyed
or experienced by the subtle organ of taste. The realisation of this process alone
is visualisation of the science of Rasa Tanmatra. The subtle organ of taste is able
to grasp the subtle element of taste alone which has been thus converted from the
gross element. All this should be directly realised. There is also another method
of realising this and using the subtle elements.
With one-pointed mind, fix the divine vision in the expansive ether and attract
the mass of the atoms of the subtle element of taste by the power of Samyama.
Just as before eating any delicious food, its tagte by the force of memory fills the
mouth, similarly you must fix your mind with intense feeling. With perfection of
practice, gradually the desired taste is experienced more and more. When you
realise the process of tasting by meditative vision, you will see that the sweet,
bitter, pungent and other tastes of the subtle element of taste are gathered
together by your will and are experienced by the organ of your divine taste.

Rupa-Tanmatra, the Subtle Element of Form: The Rupa-Tanmatra pervades

all objects and by this all objects having a form are visible. This is the divine and
subtle aspect of the gross form. In order to realise the subtle element of form,
you should first keep some object in front of your gross eye. Then, by gazing
with internal vision, it should appear that the reflection of the object falls on the
eyeballs and moves through the optic nerves. Having undergone a change, it
assumes the form of subtle Rupa-Tanmatra and influences the subtle organ of the
eye, by reflection or by conjunction. Through this influence the subtle eye
becomes operative. The visualisation of this process is called science of the
subtle element of form. Shri Vyasa commenting upon the aphorisms of Raja
Yoga, states:

which conveys the same meaning.

When the sensory nerves, having received the reflection of form, move towards
the Brahmarandhra, they have to go through the internal palate. From this place
the gross form begins to undergo a subtle modification. This modified subtle
form influences or is reflected in the subtle eye. Thus, the subtle eye is enabled
to grasp the subtle form. The same meaning is conveyed in the above quotation.
Just as divine smell is realised by meditating upon the tip of the nose, divine
taste on the tip of the tongue, so can divine form be experienced by meditating
upon, the front part of the eyes. In each case, the sense-perception is taken
through the sensory nerves and it undergoes a subtle modification pertaining to
Tanmatra-s, and is grasped by its respective subtle Indriya abiding in the
Brahmarandhra. In the case of perceiving a form the same process has to be
undergone. Ordinary people are not able to visualise this process, but a Yogi, by
his subtle vision, sees directly the functioning of the sensory nerves which are
linked to the gross Indriya-s and then the gradual process in which the gross is
converted into the subtle. In fact, all these processes continue every second,
because senses are perceiving objects and enjoying them every moment. If it had
not been so the subtle body abiding in the gross body might have been
purposeless. Just as the gross body enjoys gross objects, even so the subtle or
astral body enjoys subtle objects. But when a Yogi acquires complete mastery
over the subtle elements of Tanmatra-s, and the astral body, he develops the
capacity and power of enjoying the five gross elements and their effects and also
utilises them according to his will through his astral body. Whenever he desires
he can get his work done through the gross elements. In reality, during
meditation of Murdha (skull) luminous semblances of Siddha-s (perfected souls)
and Yogi-s having divine bodies and their abode in ether or of objects formed of
subtle Tanmatra-s come into vision. All these are divine visualizations.
By practising the Sadhana, described with reference to Gandha Tanmatra and
Rasa Tanmatra, you can acquire mastery over Rupa Tanmatra. Also by similar
practice and mastery over the subtle element of form, you can demonstrate this
power or utilise it as you desire. According to one's desire one can demostrate
the objects formed by the Rapa Tanmatra and can enjoy them or enable others to
do so.

'Sparsha', the Subtle Element of Touch : This is the subtle as well as the
divine aspect of the gross touch. The gross organ of touch, i.e., skin is all over
the body and it forms the lining of some inner channels also; it causes the
experience of touch. Wherever in the whole body anything is touched, you feel
the touch of the object in that particular part of the body. But the same type of
skin sensitivity is not found all over the body. In this body there are some centres
and delicate parts where respective objects of senses are quickly perceived. In
the same way, the skin also is thick and thin in different places of the body.
According to this the experience of touch is either quick or delayed. For
example, the eyeballs, the tip of the tongue, the tip of the nose, the tips of the
fingers, the palate, etc. are sensitive as far as perception of touch is concerned.
The middle portion of the tongue also prrceives touch very quickly. The
experience of touch is also through the sensory nerves that pervade the body.
These nerves take perception to the subtle organ of touch in Brahmarandhra.
There the experience takes place. The process of visualization of touch-Tanmatra
is the same as that described for the other Tanmatra-s. Therefore, according to
the method described earlier, please acquire this science also. The special aspect
of this element, unlike the subtle elements of smell, taste and form, is that the
atoms of Sparsha Tanmatra are not visualised by the subtle divine eye. On the
other hand, one can experience heat or cold, softness or hardness, by attracting
the atoms of subtle Tanmatra of touch and can also enable others to experience
it. By constant practice one can acquire mastery over the subtle element of
touch, and can demostrate it or can enjoy it and enable others to do so.

'Shabda', the Subtle Element of Sound: This is the subtle as well as the divine
form of the gross sound. As with the previous Tanmatra-s, the method of
visualising is similar. External gross sound in continuous contact with the outer
air enters into the ear, and through the sensory nerves, in the manner previously
described, enters the subtle ear situated in the Brahmarandhra; here it is
experienced by the Sadhaka. Shri Vyasa, while commenting upon the Yoga
Sutra-s, states that in order to experience subtle divine sound, one should
meditate upon the root of the tongue. The meaning is that while the perception of
sound is beeing carried to Brahmarandhra it undergoes a subtle modification,
and therefore, by meditating upon the sensory nerves at the root of the tongue,
the sound can be heard. The real fact remains the same. We have already given
the method and you should have visualised according to the directions - The
divine hearing takes place in Brahmarandhra through the subtle ear. Our method
is easier than the other because, as the subtle smell can be experienced by
meditating upon the tip of the nose, one can experience subtle sound meditating
upon the outer ear. In the present time, a radio is a good example of
clairaudience of hearing from a distance. Similarly, it is possible to hear from a
distance by the subtle ear. The difference is that a Yogi can perceive divine and
all other sound according to his will while a radio can recieve onlay gross
sounds.
After acquiring mastery over the subtle element ether, one develops the power of
knowing the language of all creatures. According to Patanjal Yoga 3-17:

Bhuta Ruta-Jnanam. Because every language is divided into three parts: (1)
Sabda or word ; (2) Artha or meaning (or object) ; (3) Jiidha or knowledge. A
Yogi understands their relationship and is able to know any language when this
mastery is developed:

This also supports this view. This material cause of the subtle element of ether is
Tamas-predominating Ahamkara.
One may raise the doubt that when the knowledge of sound is acquired by
intellect through the relationship of the gross sound with the gross ear, what is
the necessity of holding the idea that the subtle Indriya and the subtle element of
sound exist? This is explained in the following way: When a man goes to sleep,
the gross organs of the senses become inactive. Yet one hears sound in dreams,
feels hot or cold, sees various forms, tastes, and experiences smell; he performs
the functions of the five Jnanendriya-s and the five Karmendriya-s. The effect of
this is seen in dream discharge, in dream talk-, movements, beating of hands, etc.
During a dream, who does all this? All these internal function are performed by
the subtle Indriya-s. The mind enables the senses to perform their functions.
Although many functions of dreams take place through the memory of objects
already experienced, yet they are due to the subtle Indriya-s alone. Through
these functions one acquires the fruits of one's Karma-s also. Therefore, in order
to bring about the enjoyments of the astral body, these subtle senses are needed.
And for the enjoyment of gross objects the gross Indriya-s are needed. That is
why the Creator has presented to man both types of Indriya-s. The enjoyment of
inner subtle objects is similar to the enjoyment of gross objects. But then joy
arising out of the experience of divine subtle objects is much greater than that of
the gross objects. In relation to the joy experienced from subtle objects, all gross
eujoyments appear insipid, insignificant and dull.

Knowledge of the Universe

Thus, you have experienced by the constant practice of Savichara Samadhi,
through your astral body, five great elements, five subte elements, five
Tanmatra-s or root-elements, ten Indriya-s, mind, intellect and their nature and
functions. But the science does not culminate here. One has to experience
universal senses, universal mind, universal intellect, universal ego, universal
Chitta, and that which is formed by these Virat Purusha (the Cosmic Being),
Hiranyagarbha, the cosmic mind, and, further, one has gradually to acquire the
knowledge of the creation of different worlds, dissolution, etc. This knowledge
extends up to the non-manifest, Alinga Prakriti. All this has to be realised
through Savichara Samadhi in the sphere of external ether and will be described
fully in 'Brahma Vijnana' by us. This universal knowledge is acquired by Yoga.
What is the form of these internal realisations? Some examples are given below
so that aspirants may understand the nature of them. Some illustrations are also
given to assist explanation.
Some Realisations pertaining to Vijnanamaya Kosha (Intellect Sheath)

1. Prajnaloka-The Light of Knowledge: This is a technical term for Yoga. The

meaning is the divine light arising in the state of meditation. This special light
arises when the mind associates its own divine power with subtle eye. The subtle
divine eye is able to perceive objects which are subtle, hidden and remote and is
able to acquire knowledge of all objects. (Please see Illustration No. 18).

2. Jnana Netra-The Eye of Wisdom: This is also called the 'Third Eye' (the
Ajna Chakra). What are the specialities of this that it is known as the wisdom
eye? We have previously got visualized that in the skull of man in the middle
brain exists Brahmarandhra or Sahasrara, the abode of the astral body. At this
place there abide Manomaya and Vijnanamaya Kosha-s, including their leaders-
mind and intellect. These two together are able to acquire knowledge through the
senses, but when will arises from the orb of Chitta and enters into the orb of
intellect for acquiring knowledge of supersensuous, transcendental and hidden
objects, this divine vision, sometimes directly and sometimes through the
passage of Ajna Chakra, extends outside. Having pervaded its rays in the cosmos
it comes into contact with the required object and enables one to have
knowledge of that object. The mind, having reflected this knowledge, takes the
decision pertaining to the object from the intellect and, with the help of the ego,
sends it to the Chitta near Atman abiding in the heart. Although the light of its
own also arises in the Ajna Chakra, yet by the power of the mind the light of the
subtle eye becomes operative in distant places as if a divine telescope had been
kept before the eyes. Similar to the subtle divine eye, the other senses also by the
fore of the mind become associated with extraordinary power, and enable one to
acquire knowledge of supersensuous objects such as subtle sound, touch, and so
on. Just as various passages exist in our physical body for grasping various
objects and relinquishing them so the rays of the subtle eye pass through the
passage of Ajna Chakra or sometimes directly. Ajna Chakra projects the
consolidated rays of the subtle eye and spreads them. Ajna Chakra is situated
near Sahasrara; it perceives that with the rising of the will and subtle eye sends
out its rays at once, so that the command of the soul is carried out. The
intellectual will mostly operates through the door of Ajna Chakra. This fact
3. Harmony and disharmony in Brahmarandhra and Anandamaya Kosha
(BLISS Sheath): The structure of the orb of the five Tanmatra-s which includes
the aggregate of mind, intellect and senses abiding in Brahamarandhra is, to
some extent, similar to the luminous white oval-shaped orb including Chitta,
Ahamkara and subtle Prana abiding in the heart the difference between the two is
that the aggregate, in Brahmarandhra is as big in size as a peacock's egg. lt is
very luminous and golden, and Manas Tattwa is seated at the top of the orb of
intellect and shines like, the Venus star. In contrast, Anandamaya Kosha, abiding
in the heart, is as small as a pigeon's egg and it is luminous and white. By
practising meditation on the orb of Chitta, the location of the individual soul
shines forth. Both these luminous ovals are mutually linked by rays. Very often
the entire crown of the head, including Brahmarandhra, shines like a halo and
Anandamaya Kosha appears to be suspended by rays. Illustration No. 19 gives a
clear idea of this. We reiterate for emphasis, that there is great difference
between the visualisation of the subtle phenomena and their description given
here. One can never describe such a thing fully. The entire inner phenomena
must be directly experienced; otherwise, they are essentially indescribable.

4. In order to acquire the knowledge of supersensuous objects the gross

senses are not needed. By pondering over this subject in meditation, it appears
that at the command of the intellect, which is very luminous through Sattwa, the
mind instantly offers its energy to the subtle eye and enables it to see subtle
objects. Then, this divine sight, in the form of a spray of light emanating from a
torch, further passes through Ajna Chakra or moves directly towards the sky
through Brahmarandhra. And, aecording to the will of the Sadhaka, it pierces the
sky, spreads itself in the starry regions and illumines that object giving him
knowledge as desired by him. If it is his will to know objects from the womb of
the earth this divine sight enters into the earth and enables him to know and
directly realise whatever he desires. In brief

According to this statement, a Sadhaka who enters into meditation visualises

objects which are beyond the reach of the gross senses, such as the subtle five
Tanmatra-s, ego-principle, Mahat, etc., objects which are beyond the the range of
the eyes such as a metals, chemicals, carbon petrol, oil, water, existing in the
earth, and objects that are far away in the heavens and in nether regions. One can
realise anything by one's mere will. See Illustration No. 18.
In the astral world there is no limitation of space or direction. Therefore, the
Lord of the Indriya-s, the mind, bestows upon every sense a miraculous power
even as a telescope bestows a special power to the eyes. These senses, having
been endowed with miraculous mental powers, perform actions beyond their
restricted power, speed and limit. The following Sutra supports this view:

According , to this aphorism, the light of discriminative wisdom is similar to and

even more powerful than the light of Prajna (Intellect born of Samadhi) and
enables a person to have perfect knowledge of any object at mere sight.

5. Realisation of the Condition of Pratyahara (Withdrawal of Senses): What

is the condition of mind, intellect and senses when they turn away from the sense
objects? Visualise this in meditation. We described Pratyahara in the chapter on
Manomaya Kosha, giving the process of visualisation, First, you must remember
that in the state of meditation it is Chitta that visualises this condition and
Ahamkara (ego-principle) is the instrument. When we attain one-pointedness,
through absence of Samkalpa-s and Vikalpa-s (running about of mind) and prior
to the onepointed state, Indriya-s, mind and intellect are seen as peaceful. Just as
the flame of a lamp shines steadily in a place which is protected from the wind,
even so they appear to be steady. But if you go near the flame of a lamp, you will
realise the movement of the light-particles which causes the function of burning.
Even so, in the case of the apparently tranquil mind, intellect and senses, natural
changes are going on. The meaning of Pratyahara is that the senses and the mind
are not engaged in grasping the objects, but they are established in their own
nature. In the state of Pratyahara they appear as if burning coal is placed in a
windless place, i.e. they are without rays. In other words, they can be linked to a
man who is sleepy and who opens his eyes and then closes them, like the tailpart
of a glow-worm glimmering in the dark. In the case of the lights of the Indriya-s,
etc., although natural modifications are going on, they appear to be steady. lf
natural modifications do not take place, one would not even see them-though it
is certain that there is no fickleness in them due to contact with objects. By this
example our purpose is to show the state of mind engaged is Sankalpa and
Vikalpa. Although the mind is active, yet the senses, mind and intellect do not
undergo such agitations as they do when cognising objects. There is still a little
movement due to the subtle functions of the body; circulation of blood, digestion
of food, respiration, etc. are being performed by the mind through the Prana-s.
Therefore, this much activity of the mind is natural. Another point is that
through the subtle state of the control of Chitta, the visualisation of the condition
of the grass Indriya-s is not possible, as one cannot see oneself by his ownself. In
the states of control as well as withdrawal, natural modifications go on in the
Chitta and the mind, etc. ; therefore, a Yogi by the vision of Prajnaloka
(luminous intellect) can enter into the body of another practitioner and can
realise the condition of the two orbits and the sheaths, astral and causal. It is
difficult to know oneself by oneself. Therefore, through the natural
modifications, the Chitta and the intellect are both ever active and that is why for
acquiring knowledge beyond the grasp of the senses, Prajna Loka is necessary
everywhere. The light of the luminous intellect is the only means of realising the
very quick functions of the Indriya-s in relation to different objects and the
mutual functions of the inner instruments and their various lights and subtle
activities due to the influence of the three Guna-s. The condition of the
visualisation of Pratydhira is depicted in Illustration No. 20.

6. The Visualisation of Astral and Causal Bodies: Sadhaka-s often get this
type of vision also of their astral bodies. When a practitioner internalises his
vision, he sees the internal functions performed by the astral body seated in
Brahmarandhra; he may see this every day. These bodies appear often very
small, often big, but they are ever luminous and like a shadow pervaded by light.
They appear similar to a human form standing in front or they are seen sitting, as
in the state of mediation. Sometimes, a gentle light emanates from the heart of
the shadowform, and, having pervaded the shadow, it is seen spreading outside.
It is as if we are perceiving our astral bodies in a mirror. Sometimes, this form is
devoid of organs and is bigger than the physical body. It is seen in the form of a
shadow at a distance. See Illustration No. 21.
Some examples and illustrations of these experiences have been given through
pictures. With the help of these illustrations you will be able to understand the
nature of the inner visions. Thus ends the science of Vijnanamaya Kosha. The
essence of this is given below.
Special Points
We hope that you have directly visualised and understood the nature of the five
great elements and their cause, the subtle elements which exist in the form of the
Panch Tanmatra-s or root-elements, and which go on performing the functions of
construction and destruction constantly in this creation, and also their functions
in relation to the human body. With this you must unterstand that all human
beings of the mortal world enjoy both types of objects, subtle objects constituted
of the five Tanmatra-s and gross objects constituted of the five'gross elements.
An ignorant man, infatuated by these enjoyments, is caught in the whirlpool of
misery like an animal. But those who have wisdom, use the objects with vision
and dispassion, inspiration and. renunciation, and thus, while enjoying objects,
they move forward on the path of liberation which destroys misery and bestows
emancipation-. This is the clear difference between the two. The teacher od Yoga
has specially warned those adept Yogis who have conquered the elements, those
who are able to create objects of enjoyment out of the five subtle elements as a
sweetmeat-seller is adept in preparing various sweetmeats out of ghee, sugar,
flour, etc. Just as a sweetmeat-seller satisfies himself a well as others, so does a
Yogi create objects of enjoyment for himselfas well as the others. In the
beginning these adepts adopt their powers for the good of the world and they do
good to all. But how far it is safe to play with the enchanting fire of these powers
should be decided by a wise man for himself with respect and humility for
scriptures. The Yoga Sutra-s emphatically declare:

in other words, all these Siddhi-s or powers arising out of the mastery over
Samyama are obstacles in the path of Asamprajnata Samadhi, the highest
superconsciousness. It is directly perceived by all that tasteful food made of five
elements having the six types of taste, and pleasant objects, bring about
infatuation, attachment, hatred, etc., even in the mind of a wise Yogi. This being
so, then, shall not the subtle divine objects also surely disturb the intellect if
over-indulged ? Therefore, eyery aspirant on the path of spirituality should turn,
away from these powers and taking recourse to discrimination and keeping in
view the perishability of the body and these enjoyments, having developed Para
Vairagya (supreme dispassion), should endeavour to attain the abode of supreme
felicity, which is God. This path is that leads a Yogi to supreme bLISS and
eternal peace. It is the bestower of bLISS and peace. See how gracious this
divine law is ! Those who are Yogi-s, devotees and illumined sages, by the
power of their knowledge, dispassion and devotion, attain the state which
transcends the three Guna-s. They do not feel the necessity of creating subtle or
gross objects of enjoyment and, therefore, do not do so. As with worldly
enjoyments, the subtle enjoyments come to them by themselves automatically.
Having attained self-realisaticn or having attained union with God, one achieves
Kritakritya (the feeling that one has performed all that was to be performed) and
his life exists merely for the sake that it has to be lived. In this state, all his
actions are performed just like a machine, without having any craving or
attachment. One abides in this body for a short while for the exhaustion of his
fructifying Karma-s, while eating and drinking, inhalation and exhalation,
urination, excretion and all such functions go on naturally. Such great souls,
having attained freedom from the pairs of opposites, live in this world as if in
sleep, all their duties having terminated. They do not perform actions, nor do
they enjoy any object through desire.

According to this aphorism of Samkhya, the body stays to exhaust the

enjoyments due to the fructifying Karma-s which are still left. With the
exhaustion of these Karma-s the body then termninates, and gross, subtle and
causal bodies enter into their causes. The self abides in its own.

CHAPTER V

BLISS SHEATH (ANANDAMAYA KOSHA) AND ITS SCIENCE

We shall now describe Anandamaya Kosha, the Sheath of BLISS. From the
point of view of the subtle knowledge of Jiva (individual soul) the BLISS Sheath
is the last. lt is named in various ways: Hiranyamaya Kosha (the sheath of gold),
Hrit Kamal (the lotus of the heart), Hridaya Chakra (the plexus of the heart),
Hridayar Dahar (the space of the heart), Hridaya Guha (the cave of the heart),
Hridaya Pundarika (the lotus of the heart), Anahata Chakra (centre of unstruck
music-Pure creative sound essence), Hridaya Akasha (the ether of the heart),
Hrit Padma (the lotus of the heart), K�raea Sharira (the causal body), Linga
Sharira (the subtlest body), Brahmapur (the city of Brahma and Anandamaya
Kosha (the sheath which is full of BLISS).
The Nature of the BLISS Sheath
Inside the heart is an oval-shaped space, like a small seedless white grape. In the
Purana-s it is also known as Jyotir Linga, the mass of light.

The Position of the BLISS Sheath

In the human body, in the middle of the chest, hidden behind the two lungs, is
the physical heart, which is the reservoir of blood. Through blood circulation this
heart supplies life-energy and nourishment to every part of the body, from the
skin to the bones ; further, it nourishes and sustains the sensory and the motor
nerves and every organ and limb of the body. It is in this heart that the Linga
Sharira or BLISS Sheath abides. This is the seat of Atman, the self. If the heart is
dissected longitudinally into two parts, you will find an oval-shaped hollow
similar to a small seedless grape: the BLISS Sheath pervades the space. The
heart is the centre of blood purification; it attracts gross or impure blood, purifies
it and infuses pure blood throughout the body. With the circulation of the blood,
the functions of knowledge and action also pervade the entire body. The atom-
like soul that is located in the subtle area of this space uses its nearest
instruments, Chitta (mind-stuff), Ahamkara (ego-principle), Buddhi (intellect),
Manas (mind), Indriyas (senses) and Prana (vital air of energy). Thus, it operates
the entire body and fulfils the purpose of Bhoga (enjoyment) and Apavarga
(release). This will be fully described later at the appropriate place. If, for some
reason, the mechanism of the heart stops, Jivatman (the individual soul) moves
out of the body, taking with it vital energy subtle senses and the four-fold
internal organ. The wheel of life stops. And thus the play (Lila) ends.
Life persists inspite of various diseases of the heart and of the brain. Through
brain disorder some men become eccentric, even lunatic, still life continues. But
when the heart, which is the giver of life, fails, life terminates. Why is this so ?
The reason is that the lord of life abides in the heart and when the movement of
the heart stops, he flies away from the heart.
Q. Surgery has made tremendous advances in modern times. A surgeon, while
operating on the heart, can even take out this organ and put it on a table by his
side. After doing the necessary operation of the organ, it is again put into its
original place and cases have been reported when the heart of another living
being has been put into the body of another one, a man's head has been taken off
and again fitted in its place. It has also been said that the head of a pup of a dog
had been put on the body of another pup and it was acting in the very same easy
manner. It is even predicted that in future it will be possible that a man's head
may be taken off and another's put in its place and the latter will carry on the
functions properly. What will be the position of the astral, causal bodies as also
of the soul in such cases ?
Ans. If any organ or limb of the physical body is cut off, the blood circulation
does not stop finally until the vital air ceases to function in the body immediately
after the soul along with astral and causal bodies has discarded the physical
body. During an operation of the heart an artificial heart or a tube of an
instrument is connected with the body in such a manner that the blood
circulation is kept constant. The causal body now has means of taking work from
the artificial heart or the instrument by which it can carry on the circulation and
purification of the blood. The soul and the causal body by remaining there in the
physical body take the necessary work through the instrumentality of the
artificial heart or arrangement in place of the original heart. The blood
circulation is essential for the life the physical body, and if this is stopped even
for a minute the heart fails and the life ends. The causal body connects itself to
the artificial heart and keeps on its function fully. Surgeous and even Vaidya-s
implant another bone or a metal substitute in place of a broken or diseased bone
in a body without in any way very much disturbing its function. lf a part of a
machine gets worn out or is broken it is replaced by a similar new part and the
same is the case with the human heart.
A second answer to this question is - If another head is put on the body of a pup
or it be put in place of the original head, in both the cases the astral body begins
to take its work with the new arrangements. There is no change in the astral body
if a change is made in the physical body- be it one head or two. In the case of
two heads or of one replaced by another the functions of the astral body will
continue to be the same as before without any difference in the manner of there
being only one subtle sense organs for two eyes or two ears, the only difference
being four gross organs of eyes and four of the ear in place of the two in each
case. It does its functions now with two heads in place of one. Daksha Prajapati
had also another head implanted on his body; Brahma is represented as having
four heads and Ravana is reported to have had ten- this can be taken to mean that
at that time the science of implanting additional heads was perfect and was acted
upon. Transforming old men into young ones, called Kalp, was certainly much in
practice. The West is now reviving this science.
In other words, it means that if one's heart and head are replaced by another heart
and head, the functions, that is, pleasure and pain, Guna-s and Karma-s of astral
body and causal body as also of soul, continue as before without a change- they
can be cut or separted. The instrument of pleasure, pains, actions (Karma-s) and
knowledge is the physical body of whose parts or limbs a change has been made.
For the fructification of a man's karma-s of the past his astral and causal bodies
will continue till his liberation- the physical body will undergo change after
change and will remain only an instrument.

The Constituent of BLISS Sheath

We have already described the physical form and size of the heart in an earlier
chapter. Here we have to show how the lord of the five sheaths, Jivatman, the
individual soul, abides in the BLISS Sheath situated in the space of the heart, the
reservoir of blood. This is shown in Illustration No. 1 in the chapter of Food
Sheath. It can be seen by divine vision that this human body, which is like a
castle of the divine city, Ayodhya, contains the heart, of the size of a pear, or like
a lotus bud drooping downwards. Inside this heart is a hollow of the size of a
small seedless grape. Inside this hollow is the BLISS Sheath, luminous like a
golden egg. This BLISS Sheath is an Aggregate of six luminous orbs. It is very
pleasant to see and appears like an oval mass of light.

The First Orb- Brahman: The outermost circle or orb is called the orb of
Brahman. Brahman, the Absolute, is all-pervading and interpenetrating; thus, it
may seem absurd to locate Brahman in a circle, yet it is not so ridiculous. Just as
the all-pervasive ether is spoken of as the ether of a jar, the ether of a house, due
to the limiting adjuncts of the jar and the house, so the all-pervasive Brahman is
said to be in the ether of the heart in the form of the orb of Brahman, just for the
sake of easy understanding. We do not wish to show any division in Brahman. In
order to enable aspirants to realise the Absolute to be all, full, indivisible, all-
pervasive, omniscient, without parts, Brahman is first described in the form of an
orb. When a person realises Brahman, this realisation appears initially in the
form of this orb for two reasons. First, the region of perception is circular in
form; secondly, Prakriti (nature) has endowed the faculty of realising Brahman
in the heart.

In other words, the ether that lies in the region of the heart of man is the same
ether that is outside, just as the external ether, although void of objects, is filled
with Brahman. Even so, the ether of the heart, though apparently void, is filled
with Brahman. The Gayatri Mantra sings the glory of this very Brahman. This
ether is not vacuous. lt is full of Brahman and is homogeneous. The aspirant who
realises this attains the wealth of bLISS which is all full and immutable.
Brahman, as sung by the Gayatri hymn, abides in this ether of the heart even in
the same way that it abides outside man.

"O Almighty! Thou does exist in the cave of the heart of all living beings and
have your stay there. You have your face in all directions. You are Yajna yourself
and you are also food of the Indriya-s (senses). You are Prakasha (light), you are
Rasa (taste) and likewise you are nectar."
These utterances clearly show that the relation between the internal Organ and
Brahman is of the pervaded and the pervader. The ether of the heart is the mirror
for the vision of Brahman. The reflection of the sun falls on a stony rock and on
a reservoir of water, but it is the latter that reflects the sun and not the former.
Even so, the vision of individual soul and the Supreme Soul is possible in the
lake or ether of the heart in the form of an orb. But even as by seeing the
reflection of the sun one does not have the knowledge of its being in the east or
the west, in the same way, by realising Brahman in the heart one does not realise
the allpervasiveness of Brahman.
This orb of Brahman thus encompasses all other orbs in its womb, as it were.
This orb is, so to speak, non-manifest. Its colour is indescribable. But in so far as
one can speak, it is extremely white, glowing, transparent and clear. An aspirant
realises this last of all. In the immature state of Sadhana, until mastery of
Samyama has been attained, a Sadhaka does not get the vision of the orb of
Brahman, even by entering into the heart through meditation.

The Second Orb- Prakriti (Subtle Nature): Inside the orb of Brahman there is
an orb of subtle Prakriti which is a sort of miniature non-manifest, supreme
Prakriti (nature). It is light yellow in colour. This is the real causal body of the
individual soul. The individual soul is related to it from eternity.
In other words, these Vasana-s of subtle desire are external because the desire of
an everlasting life is at the bottom of the heart of every living being and exists
from beginningtess time. The reason for corelationship is ignorance; Tasya
heturavidya (Patanjal 2-24) This orb of subtle Prakriti maintains the aggregate of
all other orbs in its womb. The Sadhaka may not get the vision of this orb easily
because of its subtlety. Even after entering into the heart through meditation, it is
by mastery over meditation that he attains the vision of this orb in the course of
time.

It being the minutest, it cannot be realised.

The Third Orb--Subtle Vital Energy: In the orb of subtle Prakriti there is
another orb of subtle Prana. When a Sadhaka enters into the heart through
meditation, he first of all gets the vision of the orb of subtle Prana; the colour of
this orb is like very luminous vapour, or like dewdrops dazzling in the rays of the
sun, or like shining raindrops. This is affected by the three Guna-s. When Sattwa
predominates, it is extremely luminous, like radiant rain-drops. When Rajas
predominates the luminous drops are tainted with a rose colour and are seen to
be active or fickle. When Tamas predominates it is of vapourous appearance and
opaque and the movement of subtle Prana becomes dull. This orb of subtle Prana
is the gross aspect of the contact of Atman with the Chitta in its process of
infusing consciousness. It reveals itself in the form of luminous vapour. lt is
visualised outside the orb of Ahamkara (ego-principle). Further than this, you
find activity provading the entire body. Often we see five holes in the heart
through which different types of rays emanate. These holes are in the causal
sheath. lt has been declared in Chhandogya Upanisad:

The subtle Prana spreads out its activity and life force through these holes. The
flow of light mingles with the shower of rays from the astral body (intellect plus
mind), abiding in Brahmarandhra which is ever related to the heart, and then the
mingled flow pervades the whole body. The rays of the astral body mingle with
the glow of life in the same way as colours, sugar, or salt mingle in water, just as
warmth spreads in liquids, or just as rays of the rising sun pervade
homogeneously in the sphere of ether.

The Fourth Orb-Ahamkar (Ego): lf you see by the meditative vision inside the
orb of subtle Prana, you will find an orb resembling the gorgeous colour of a
peacock's neck, extremely luminous, crystalclear. lt is, as it were, a bluish green
glass shade placed on a white luminous light. This is the orb of the ego-principle
which is the gross form of Asmita (the principle of 'I'-ness). When Sattwa
predominates, this orb assumes a luminous white colour against a luminous
green background as if a white cloth has been given a blue colour. In the
predominance of Rajas it appears like the blue circle in a feather of a peacock's
tail and is fickle like mercury. In the predominance of Tamas, it becomes slow in
motion and has the colour of deep green mixed with blue.

The Fifth Orb- Chitta (Mind-Stuff) : Inside the orb of ego is the orb of Chitta.
lt is the palace of the individual soul. lt is extremely luminous white, transparent,
pleasent to behold, but by the influences of it, it is ever-changing. Through its
modifications Chitta is especially a sensitive part of the internal organ. Vritti-s in
the form of ripples constantly arise in the lake of the Chitta. It is even as waves
arising and subsiding in an ocean of water through contact with the wind.
Because of the constant modifications of Vritti-s, Chitta appears to be in the
form of Vritti-s alone. These parts, like waves, awaken Samskara-s or
impressions which abide in the Chitta. Being influenced by the three Guna-s, the
Vritti change their colours. When Sattwa predominates, Chitta is like snowy
butter, like white snow, or like the white feathers of a crane. It is glowing white,
luminous, transparent, clear and pleasant. When Rajas predominates, it shines
like mercury light, and is fickle in motion. When Tamas predominates, it appears
as if light clouds have veiled the Chitta. This Chitta is the revealer of the
consciousnes of the soul and is a special organ of Antahkarana, which is
knowledge predominating. It is in this cave of the heart that the Atman abides.

The Sixth Orb- Atman (Soul): From the point of view of size in this creation,
the orb of Atman, the soul, is smaller than an atom, and from the point of view
of subtlety it is similar to Brahman. It is incomparable in its colour and form,
and it is thus symbolic of its ownself. Through its association with Chitta, it
assumes the same colour and form that Chitta assumes. This Jivatman or
individual soul exists in the form of an extremely subtle point or dot.
These six orbs exist in an aggregate from in the region of the heart, and they
appear to be constituting a Jyotir Linga, a mass of light. Just as the sheaths of the
five Tanmatra-s go to organise mind, intellect, the senses and Vijnanamaya
Kosha, so does the orb of subtle Prana organise the aggregate consisting of
subtle Prana, ego-principle, Chitta and the soul, all of which belong to the BLISS
Sheath. This orb of subtle Prakriti is a part of the universal non-manitest Prakriti
through the limiting adjunct of the heart. That is why this aggregate of orbs is
described by the Sruti:

This Sruti endorses our view that a knower of self realises Brahman, who is
spotless, in the sheath of Hiranyamaya (mass of golden light) which is the light
of all lights. Further, another Sruti says:

In other words: They are the nerves known as Hita which are filled with white,
blue, yellow, green and red colours. These colours have emanated from the sun.
In the third quotation a simile has been given which appears to be the description
of Brahman, subtle Prakriti and subtle Prana, Ahamkara (ego-principle) and
Chitta abiding in the heart. Some consider this description to cover the
meditation on Chakra. They consider this to be the description of self as it abides
in the solar orb, but this does not appear proper to me. Illustration No. 22
explains this point clearly.

Brahmarandhra and the Heart: Similar to the luminous orb of mind, intellect
and senses, circled by the orb of the five Tanmatra-s, the contents of the cave of
the heart, and the ether of the heart, are luminous and are in the form of orbs.
The difference between them is that the luminous orbs abiding in Brahmarandhra
appear to be brighter and more radiant than the luminosity of Chitta and
Ahamkara. The lights of the heart are gentle, tranquil, milky white, transparent,
soft and pleasant. The luminous orb abiding in the hollow of the cardiac
membrane is much smaller than the luminous orb that abides in Brahmarandhra
in the crown of the head. As we have said, in the heart is a hollow similar in size
to a small seedless grape, constituted of skin or fleshy membrane. In the subtle
area of this hollow exist the orbs of Chitta (the mindstuff). Ahamkara (the ego-
principle), Sukshma Prana (subtle vital breath), Prakriti (nature) and Brahman
(the Absolute). These are luminous orbs pervaded by each other as if bangles
have been set on the Sivalinga. These orbs arise from inside and spread
outwards. Please see Illustration No. 23. This is, in brief, the description of
Anandamaya Kosha, the BLISS Sheath. But the knowledge arising out of direct
perception will be described later. We have yet to describe in detail the vision of
the self and the discriminative understanding between Prakriti and Purusha,
nature and spirit, in Anandamaya Kosha.
The Origin of Human Life
When a man endeavours to attain liberation by self-effort, he develops a desire
to know the origin of human life. The scriptures state thus

In other words, these Vasana-s or subtle desires are beginningless, because in a

man the desire to live is eternal. The Vasana-s are the basis of life in the world.
At the time of creation the soul is endowed with a divine garment made of
Prakriti constituted of the three Guna-s and woven by the threads subtle desires.
Since then the stream of life for individual soul has been flowing on. Before
coming into contact with this garment, the soul had no desire, no aspiration. It
had no dessatisfaction, nor had it any thirst for knowledge. In other words, the
soul was free from desire, hatred, effort, pleasure, pain, and so on. Alas, it is
through mere contact with the smallest feeling of Ahamkara or ego that the
entire poisonous and terrific ocean of Samsara or world-process surges before
the soul as all the perceptions of the worldprocess materialise. We do not know
with what feeling and what sense of amusement the self might have accepted
this golden vessel. lt was, alas, a mighty illusion for the soul which was abiding
in its essential nature, which was independent, perfect, and sunk in the bLISS of
the Absolute. This luminous golden vessel, which the soul deemed to be the
soure of bLISS, proved to be, in fact, a golden prison for it. This is, in brief, the
pathetic yet real story of the origin of life of the individual soul. Since then a
stream of life of the individual soul has entered the field of the world-process,
and will consummate in the great ocean of Brahman which surges with supreme
bLISS. Jiva, the individual soul, is afflicted like a fish and can attain supreme
satisfaction by swimming freely in the endless and bLISSful ocean of Brahman.
It is by becoming an oblation on the sacrificial altar of the Absolute and attaining
the divine luminous Purusa or spirit that it acquires supreme satisfaction,
because the waters of the milky ocean Brahmananda (bLISS of the Brahman)
wash away impurity of the feeling of ego, and the fire of Brahman burns up the
sloughed egoism. Then the luminous nature of the soul, which is full of
knowledge, shines forth. The dark taint of ego enters into tue womb of Prakriti
(nature) and is lulled into deep sleep, or, as it were, remains unconscious.

The Duty of Man

If we poetically recall the painful story of the world-process in which one has to
face various trials as a play, a drama, one should enact it with a smile and with
courage to bring it to a successful end. But yet one has to be very cautious and
careful, and througout he should maintain a spirit of detachment. This is the duty
of man. The reward of coming out with flying colours and quite successful in
this play is gaining the divine consent to sport freely in the milky ocean of the
bLISS of Brahman. In other words, one is given the right to abide in the lap of
the bLISSful Divinity, to enjoy supreme freedom. In this world the feeling of ego
is hidden in birds, animals, insects, sea-creatures, etc. It is manifestly present in
mother, father, wife, son, friend and foe, near and dear relatives. There is no
exaggeration if we say that these are all different manifestations of Aham (ego)
alone. Therefore, the summum bonum or the highest duty, the supreme virtue,
the final destination, the supreme self-effort of man is to destroy attachment born
of egoism by knowledge arising out of discriminative understanding.

Description of Atman (Supreme Self) Abiding in the City of Brahman

The aforesaid Anandamaya Kosha or BLISS Sheath is the Indrapuri (city) in
which the self resides. This soul, with its Supreme Protector and Father, Aja, the
unborn and bestower of the body, goddes Aja, with a group of ministers,
attendants and other servants, lives in this city, like a king, bLISSfully and
fearlessly. In this Indrapuri or divine abode, which is constituted like a castle, the
supreme adored deity of the soul, God Almighty known as OM, has His
beautiful temple, where in the state of Samadhi, having attained identity with
Brahman, the soul enjoys infinite bLISS, according to the statement :

("By knowing whom all, that there is, is known.)" In other words, this soul, by
its association with the Deity, does not simply acquire entire knowledge and
realization, but also acquires the supreme knowledge of the Absolute. According
to Kothopanisad:

The teacher Yama declares that the knowledge of the soul and the Supreme Self
is difficult of attainment by austerity, study of scriptures, etc. This absolute
knowledge is attained by the soul, abiding in the divine temple of the city of
Brahman, by self-surrender to God a surrender which is integral and complete.
Just as a baby in the lap of its mother finds the nectar of milk according to its
sweet will as long as it has surrendered itself to the mother's cares, so one who
has completed supreme surrender to divinity enjoys the nectar of communion.
Sage Patanjali supports the same view by these aphorisms:

The devine reward does not culminate with this alone, but the compassionate
father showers upon bis divine son the knowledge of all the mysteries and
secrets pertaining to his internal and external aspects and those of Prakriti,
nature. In Raja Yoga this is technically called DharmaMegha or the cloud of
virtue. Then this soul acquires Satya-Sankalpa (true resolve), Satya Kama (true
desires), Apta Kama (satisfaction of all desires). Niskama (desirelessness), and
ultimately it becomes Akama (devoid of desires). Yoga declares that with the
removal of all the impurities and veils, the luminosity of Chitta shines brightly
and the light of the soul, fastened by the ego, abiding in the Chitta, also becomes
effulgent. Then nothing remains to be known. Having drunk the nectarine juice
of the identity with Brahman, man becomes Videha or devoid of the idea "I am
the body" and attains Jivanamukti, liberation in life. Consequently, all the
afflictions, Karma-s and Vasana-s (actions and subtle desires) terminate.

(Form that comes cessation of pain and works.)

In this small city of Brahman, the all-pervading nature of Brahman cannot be
contained. How is it that the all-pervasive Absolute comes to exist in a space of
the size of a thumb? But the Absolute exists in the divine temple in the cave of
the heart, in the oval space made up of the imperishable light. He abides here
symbolically. Sage Yajiiavalkya describes thus his intuitional realisation to the
great King Janaka :
In other words, this heart is as vast as Brahman. That man is mean who is devoid
of this vastness of the heart. All beings and Jiva-s abide in the ether of the heart.
This is the experience when a man has realised the heart; it is in the heart that all
the pure feelings such as faith, devotion, trust, fearlessness, etc. abide in the form
of subtle impressions. The Upanisad has asked us to visualise the all-pervading
Brahman who is wisdom, truth and bLISS, and who is the revealer of the power
of consciousness, in the forms of speech, vital airs, eyes, ears, mind and heart,
abiding in the human body. Thus, the all pervading Brahman is held by the
threads of mind, intellect, Chitta, etc. abiding in the body, and it is with the help
of these threads that a Yogi attains the Absolute. A Yogi, having bathed in the
soothing waters of the rain of knowledge from the Ganges of Dharma-Megha-
Samadhi in the form of wisdom arising ceaselessly from the inexhaustible source
of the luminous egg in the heart, attains supreme satisfaction, a sense of having
performed all that was to be performed.

(If the true knowledge does not get lost or diminished even after Tattwajnana is
acquired and discretion continues, then ensues DharmaMegha, clouds of virtues
and knowledge, Samadhi.)
It is by mere contact with the light of the Deity as He is, that Knower or Jiva the
individual soul, enters into the ocean of undoubtable supreme knowledge, and in
the unlimited unfathomable ocean of bLISS the soul finds the placid water of the
milky ocean extremely intoxicating, enrapturing, extremely soft, bestower of
power, knowledge, light and energy, remover of the three types of worldly
miseries. This ocean proves to be the supreme panacea for all the evils in the
world. It is by the mere touch of this divine light that this inert world shines with
divine lustre. It is no wonder, then, that this conscious soul attains liberation in
life, and is endowed with luminosity and supreme peace by the Grace of the
Lord. The Rishi-s of Upanisads have emphatically declared:

(On Chitta becoming pure and it being united with the soul in a Samadhi, an
aspirant obtains bLISS which cannot be expressed in words it can only be
experienced by the Chitta itself.)
The Upanisads are full of such declarations. All these descriptions pertain to the
self that has become adept in dissociating itself from the flow of Vritti-s or
mental waves. These descriptions apply to one who is established in his essential
self.

Means of Enjoyment and Release

In fact, the means or cause of enjoyment and release is Antahkarana, the internal
organ, which is the effect of Prakriti. Prakriti, being the cause, pervades all its
effects. That is, the effects have always in them their cause:

This atomic soul abides in Antakarana, the inner organ, which is an effect of
Prakriti in the state of the world-process. Similarly, in the state of release or
liberation it abides in the womb of the great non-manifest Prakriti, or it abides in
the supreme ether because this Prakriti or nature is supremely extensive
compared with the atomic soul, and it is all-pervasive. But compared to Brahman
it is limited, because Brahman exists inside as well as outside. In the state of
liberation the individual soul has no contact with Prakriti as far as enjoyments
are concerned. In the human body the orb of subtle Prakriti sustains the internal
organ in its womb and pervades it internally and externally. This is why it has
been called 'Prakriti Mandal' or the sheath of nature. Thus, there is contact with
Prakriti as its cause even in the state of release, but this contact does not cause
bondage. All souls, whether bound or free, are in association with subtle Prakriti,
but their association in its aspect of cause is eternal, while in the aspect of effects
of Prakriti the association is non-eternal. Apavarga or release is another name for
the dissassociation from one's contact with the effects of Prakriti.
(The result of the relinquishment of the effects of Prakriti is Purushartha.)

The Residence of the Individual Soul in the Internal Organ

On the basis of realisation, it can be definitely stated that the individual soul is
not driven into the internal organ like a nail, but exists in the centre like the hub
of a wheel. As a magnet at the centre of a wheel brings balance to it, the self
abides in the best part of the Antahkarana in the centre of the Chitta or mind-
stuff, and thus abiding it sets the Antahkarana to action and never losses the
centre. If it did, the balance would be upset. This is a general rule all over the
world. Every revolving mass is either circular or oval in form and all moving
masses, such as sun, moon, stars, earth, etc. move on their axes which are in the
centre and thus do not lose balance. The balance of energy is in the centre, not
on the sides or the periphery, otherwise motion would not be regular. The same
law operates in the internal organ also. SCIENCE OF SOUL page 216

Release from Bondage

One cannot attain the blessedness of the self simply by studying the knowledge
described up to this present stage. Supreme blessedness can be attained only
when one has actually realised, gradually, all the principles, from the main part
of the Antahkarana, i.e., Chitta abiding in the BLISS Sheath, up to subtle nature,
and when, consequently, one has experienced the truth:

"All is pain for the wise." After the attainment of supreme dispassion the
experiences arising out of the fructification of Karma-s do not cause bondage but
they assist the process of release by the perfeciion of Sananda and Asmita
Samadhi-s-the Samddhi-s pertaining to Chitta and Asmita (the cause of the ego-
principle). One acquires steadiness in Nirvichara Samadhi (supreme
consciousness devoid of thought-waves). Then, a steady state of supreme peace
arises which is called Adhyatma Prasad or the placidity of the internal organ
giving eternal peace. In this state, a supremely divine light known as Ritambhara
(that which is filled with Truth) arises. Through this light one attains
discriminative understanding between Prakriti and Purusa-nature and spirit.
When this discriminative understanding becomes steady in the innermost
recesses of the heart, then a Yogi becomes detached even from the Chitta, and
this intuitive knowledge brings him to the door of liberation. Having entered it, a
Yogi acquires realisation of his essential nature and in the course of time realises
the supreme Brahman. Consequently, he is freed from the bondage of birth and
death and rests peacefully. These two states are beyond the reach of mind and
speech. They are indescribable and are the subjects of one's experience only.
Although the whole of this book has been written on the basis of a Sadhaka's
personal realisation, yet the subtle knowledge cannot be realised unless one
enters into the heart. Therefore, the aspirant should try to enter the region of the
heart by intensifying the vision and should visualise the inner mystic phenomena
by divine sight arising in meditation. In the BLISS Sheath, abiding in the heart,
we must visualise the following - the five parts of the BLISS Sheath, the mutual
functioning of these parts the individual soul that exists in the innermost center
of all these, and Brahman, the Absolute. All these visualisations cannot take
place at once. By constant meditation in the heart, when one-pointedness grows
more and more, the doors of mystic knowledge are opened wider and wider.
Through inner realisation the soul recognises its separateness, even from the
Chitta; but it takes quite a long time. We shall explain these intermediate
realisations in the proper contexts.
One should specially remember that all the effects of Prakriti, including Mahat
Tattwa, the cosmic mind-stuff, are the effects of the three Guna-s. Therefore, in
every object the luminous Sattwa is present; it is through this that every object
can be visualised and realised by the divine eye. What is needed is the mastery
of Samyama.
You have observed the parts of Anandamaya Kosha which are illustrated in the
picture of the heart. Accordingly, when you enter into the heart, you will see type
of light. Then, you can easily know on the basis of the previous descriptions
what part of the BLISS Sheath is being visualised. For example, while
meditating in the heart you may see rose coloured luminous vapour, perhaps in
the form of a small conch. You can immediately know that this is the vision of
the subtle Prana. lf you see luminous green colour, or the same vision in oval
formation, this is the vision of Ahamkara, the ego-principle. lf you see luminous
whiteness like butter, or like a snowy oval form or a mass of luminosity, it is the
Vision of the orb of Chitta. It may also be seen that through the influence of the
Guna-s, the colours go on changing in the orbs of subtle Prana-s and Ahamkara.
Even in colours, forms and size of Chitta, great or small changes take place
through variation in its functions. Now, we shall give some of the realisations by
which aspirants can understand how the inner principles and objects are known
and in what forms. These realisations solve various doubts of aspirants.

Realisation of the Colours and Forms of Chitta

The various forms in which Chitta is seen in the state of meditation cannot
possibly be described in words. If we say that the Chitta has infinite and endless
forms it is no exaggeration. Through its identity with its functions (Vritti
Sarupya), Chitta has the natural capacity of receiving the impressions of all the
objects of the world in the present and which are to come in the future, because
Chitta can be coloured by all the objects of the three periods of time. It has
innumerable forms. In the state of our practical life in the waking condition the
intellect is coloured by external objects and becomes the means of knowledge of
these objects as well as the enjoyment of them. While we are in the state of
meditation or in Samadhi, the Chitta is coloured by the inner elements and the
feelings and being thus coloured, it reveals them. Chitta constantly undergoes
modifications in the form of Vritti-s or waves. In the state of meditation, the
entire Antahkarana or BLISS Sheath or simply Chitta, the mind-stuff, may
appear in the form of a flame, a lotus-bud, a half-blossomed lotus, a luminous
egg, a small luminous Sivalinga, or a golden plate. Just as the spherical sun,
moon and heavenly bodies which are spherical in form appear to ordinary view
in the form of flat plates, so the oval-shaped Chitta, intellect, mind, ego and
subtle vital Prana etc. very often appear to be in the form of flat discs. As long as
these contents of the heart are not seen directly by the power of Samyama, one
visualises them as flat discs and one also sees the functions of Ahamkara in a
similar way. The influence of the three Guna-s is seen clearly in Chitta. Change
in colour indicates the influence of the three Guna-s. Change in form indicates
change in the Vritti or in the object. Chitta undergoes different types of
modifications, e.g.. Dharma (pertaining to its own nature), Lakshana (pertaining
to characteristics) and Avastha (pertaining to state). These changes bring about
modifications in the Chitta. Inspite of all these influences, no perceptible
changes occur in the essential nature of the Chitta unless one exercises a special
form of will. We give below some forms of the Chitta which are realised. First:
In the state of meditation as aspirant sees in front of him what looks like a
golden luminous timepiece figures (it merely has this shape), and around it there
is a sphere of green, like the colour of a paddy field (this is sphere of ego).
Seeing this, there arises bLISS in the heart of the Sadhaka. Second - a luminous
white light spreads in the heart. Chitta in the form of a flame spreads out various
types of luminosity. The aspirant is illumined in the state of meditation; he is
absorbed in bLISS. Third: the Sadhaka sees himself in the orb of Chitta in the
state of meditation. Fourth: sometimes he sees himself enveloped by soft
luminous white colour, and experiences supreme peace, while at times he feels
bLISS when he sees himself enveloped by a rosy colour (this is a glimpse of
Ananda Samadhi, the joy pertaining to the Chitta). Often he experiences Aham
Asmi ('I am'). At this time the vapour tinged with a greenish blue light (this is
the glimpse of Asmitanugata Samadhi) or he may experience bLISS with Asmi.
Often he experiences bLISS blended with profound peace, or sometimes simple
peace. And often he experiences absence of every thing.
These different states are, respeciively, the forms of these Samadhi-s Sattwa-
predominating Sattwa, Sattwa mixed with Rajas, Rajas mixed with egoism,
Sattwa mixed with Tamas. As long as one has not acquired a special mastery
over Chitta, these states exist momentarily or for a short while; with the
intensification of practice-they continue for hours.
Often the Sadhaka sees himself in the state of meditation reflected in the form of
a luminous chimney made of glass. There is no light inside or outside it; the
Sadhaka sees his form reflected in it, but-the form is very small, about one inch
in size.
Sometimes he sees a solar orb as at the time of rising or setting but unlike the
sunrise and the sunset it is devoid of rays, although luminous. Often it appers
that there is a veil of clouds over it, as a result of which the orb appears half or
completely veiled. This is the veil of Ahamkara under the influence of Tamas.
Sometimes this plate is white, luminous and about four or five inches in size.
Sometimes it is like a small grain, and sometimes it is like a mustard-seed, very
small, but extremely luminous. Sometimes it is like a spark from a firework.
Sometimes luminous sparks arise from the orb of the Chitta. It is because of lack
of mastery over the Chitta that these are seen. The changes in colour of the
Chitta through the influence of the Guna-s are seen in Illustration No. 24. First -
Sattwik Chitta (Item No. 3), white, luminous, and soft like butter, often hard and
white like ice, often clear and transparent like the water in a well. lt is in the
steady and transparent state of the Chitta that one realises the vision of the Self
and various mystic experiences. Second - Rajasik Chitta (Item No. 2), white and
luminous like mercury, endowed with liquidity and fickle. It is able knowledge.
At this stage there spreads the glow of various colours. When Rajoguna is not
powerful, the fickleness is less and Rajoguna is sufficient to bring about
knowledge. When Rajoguna is intense, this Chitta assumes the form of a
luminous ocean surging with mighty waves, unfathomable. Because of the
fickleness of Ahamkara it assumes a bright bluish colour. Third - Tamasik Chitta
(Item No. 4). Its colour is like a cloud, it is opaque, therefore, unable to bring
about knowledge. It is dull and inert.
(Subtler than the subtle, greater than the great.)
Both Aftman and Brahman, the subtlest of the subtle and the greatest of the
great, are experienced through the placidity of the Sattwik Chitta. Otherwise,
because of impurity and distraction, they remain invisible. Please study the
illustration of the Chitta, having different colours and forms, and understand it.
(Illustration No. 24)
Mere visualisation of Chitta, and Ahamkara, etc. does not serve our purpose. We
have to realise this mystery ; that is how these two bring about the fructification
of Karma-s and serve the purpose of enjoyment and release for the Purusa.
Therefore, we give some realisation connected with fundamentals for this
purpose.

The Realisation of the Twofold Modifications of Chitta

One sees two types of modifications taking place in the Chitta. First: natural
modifications which are taking place every moment according to divine law in
its triple form of Dharma, Lakshana and Avastha through the influence of the
three Guna-s. Second : the next modification is caused by the individual soul
which keeps the Chitta ever engaged through the power of its consciousness.
With this, due to the impressions of the Vritti-s in the form of sleep and memory,
Chitta changes every moment. Thus, Chitta is never free from action or change
even for a single second. Simultaneously, the intellect also goes on sending its
decisions of objects and their impressions to the BLISS Sheath and thus causes
modification in the Chitta. Thus, being coloured by the impressions, special
luminous waves arise in the Chitta. This is especially remarkable when the
impressions of the knowledge of various words enter into the Chitta and then,
just as mighty waves arise in a great ocean, so luminous waves are seen in the
Chitta. It is as if a mountainous spectacle is reflected in a turbulent lake. If the
trees on the mountain are agitated by wind, they are seen reflected in the lake of
the form of Agitation. Even though the water of the lake is steady and waveless,
yet the reflection being in a state of Agitation creates the illusion of turmoil in
the lake. Thus the analysis of these function is also made in the state of
meditation.
("Khyati is the only way of seeing.")
The only vision is in the form of consciousness. This is how realisation takes
place. But the function of seeing pertains to the subtle divine eye and the
experience of pleasure and pain arising out of the analysis of the vision of
objects pertains to Chitta. In other words, happiness and misery are experienced
by the mind-stuff. BLISS, is associated with this experience of pleasure and
pain.

Some Vision of the BLISS Sheath

These visions can be said to be of the secondary forms of the BLISS Sheath.
They are : internal form, knowledge, action or motion, subtle Prana, the resting
place of Chitta, Chitta as the repository of the Karma-s, the nature of the
Samskara-s (subtle impressions), pertaining to the BLISS Sheath, the mutual
transactions of the Karma-s etc. After realising these it is possible to realise the
self. Therefore, the manner in which they are realised and their forms are
described below.

The Realisation of Consciousness of Knowledge and Action

Knowledge and action cannot be separated, because both are realised
simultaneously. The first effect of Prakriti, constituted of the three Guna-s, is
Mahat and an active part of Mahat is Chitta, the mindstuff. lt is the illuminator of
objects and at the same time an effect of inert principle as it is also inert. Yet,
how does it perform the function of consciousness? This fact has to be realised.
Due to the contact of individual self, the Atman, with Chitta, there arises action
together with knowledge. Although action and knowledge are different from
each other yet through their subtlety they appear indistinguishable. Therefore
sharp, deep and subtle vision in meditation is necessary to realise this fact. In the
innermost centre of the orb of Chitta exists Atman, the self, like a living spark,
radiant and beautiful. Through the reflection of its presence, subtle, gentle and
pleasant light emanates, which is extremely quick-acting with invisible speed.
This light pervades every particle of the orb of Chitta and, having coloured the
entire orb of the Chitta, moves towards its periphery; in the same way as in an
electric light circuit electricity pervades the copper wires with invisible speed. A
similar process takes place in the orb of the Chitta as if consciousness or the
light of knowledge is moving on the vehicle of motion. The gentle light of
knowledge or consciousness is more enhanced through the luminosity of the
Chitta, and supremely subtle waves of the spreading motion appear in the light
of the Chitta as if milky colour has been dissolved in a running stream and the
water of the stream further illumined the rays of the sun. But in the state of
Sattwa-Predominating Chitta it appears as if moon-light has flooded the stream.
The milkiness of the water is the light of consciousness or knowledge, and the
fickleness of the Chitta indicates action. The milkiness of water is seen by the
eye but the warmth of the water can be experienced by touch. Even in the same
way one can have the knowledge of action in the Chitta in this state. lf this state
of meditation is observed yet more deeply, it will be clear that consciousness has
arisen in Chitta through its contact with the self. This resembles the manner in
which fire, having veiled and pervaded a piecc of iron, makes it shine like fire;
the iron also gives light and heat to nearby objects like fire. in the same way, the-
inert Chitta that is pervaded by knowledge and motion emanating from the self
becomes identical with consciousness and reveals the entire process. In this way
it is visualised as to how consciousness pervades the Chitta. lf you can not see
this in your Chitta, you can see it in the Chitta of another person by casting the
divine sight. Thus, you can realise knowledge and action of the self, the
pervasion of consciousness in Chitta and the living spark at the centre of the
Chitta which is the nature of the soul associated with a part of the Chitta. In the
state of Samadhi also it has been visualized that even as a diver has to strain his
utmost to find out a pearl thrown without his knowledge into a vast sea, so also
one has to exert very much in Samadhi to locate the atom-like Jivatma in the
vastly expanded sea-like form of Chttta. To search for and find Atman is as
strenuous as finding out a different sort of particle in a heap of innumerable
particles. In future, when nature of self comes to the view of the divine eye, one
becomes able to visualise Brahman, the Absolute, which is the subtlest of the
subtle and which pervades the orb of the Chitta abiding in the proximity of the
soul.

Realisation of Various Facts which perform Various Functions due to

Mutual Reciprocation
What is the support by which the chitta abides in the heart ? Through the
movement of the consciousness of the soul, there spreads simultaneously, in an
invisible form, a power of attraction. This is a very subtle element, just as the
power of a magnet is invisible, yet when it attracts another object the power is
manifest; even so the Chitta, filled with the consciousness of the soul pervaded
by the power of attraction, enhances the luminosity of the orb of Ahamkara by
the light of the self and at the same time attracts the Ahamkara. Further, the
power of the orb of Ahamkara, which is filled with the force of attraction
through knowledge and action emanating from the Chitta, illumines the orb of
subtle Prana and keeps it attracted. This subtle Prapa is ceaselessly flowing from
the womb of the Chitta. This is due to the inner attraction caused by the soul
associated with the orb of subtle Prana. There is an orb of subtle Prakriti which
through its subtlety has pervaded all the orbs and has sustained them all in its
womb. lt is possible that because of its subtlety you may not see it now. Outside
the orb of subtle Prakriti is the orb of Brahman which pervades the ether of the
heart. This orb interpenetrates all orbs and sustains them in its womb. Thus,
fastened by these ties, Chitta, Ahamkara and subtle Prana abide in the heart. Just
as the outer shell of an egg or the outer part of a coconut sustains the inner,
contents, so, in a similar way, one realises the orb of subtle Prana in association
with the Position of the Chitta. In the centre of the Chltia, due to its contact with
the individual Soul, there arises a subtle pure flow of knowledge and action. This
flow comes outside the orb of ego and assumes the form of the orb of subtle
Prana, which is especially luminous and distinct. This is the life force. These
realisations are partly shown in illustrations. Often when a person feels 'I am
seeing Chitta', this experience arises through the conjoint functioning of intellect
and mind. But the true function of seeing is by the divine eye alone.

Several Other Forms of Chitta

Having entered into the orb of the heart, one sees before one's vision a wheel of
luminous wires, resembling hair-springs. Associated with this is a hollow place
like a shadow. Inside this is a brilliant light, white in colour. When the divine
enters this, the light spreads. In the centre of this circle shines a luminous
particle like a diamond. On the external margin of the orb of Chitta, vast
luminous waves of golden colour are seen. This is the circle of Rajoguna.
Having gone across this, just below it, the wheel of Asmita (I-am-ness) reveals
with a light smoky colour, which is of Tamoguna. Having gone beyond this, one
sees a tranquil ocean of pure white luminous light resembling a crystal. This is
the expansive nature of Chitta, the mind-stuff, and at this time there is no wave
or agitation in the Chitta. Then one realises the subtlest Jivatma, the individual
soul, which is incomparable, in the transparent tranquil lake of the Chitta in its
Sattwik state, Jivatma, described as the subtlest of the subtle, is seen.

If at this place you see deeply in the centre of the Chitta, it appears as if you
have had a similar realisation before, but this is clear only in the state of Sattwa
or purity. This luminous, gentle, diamond-like spark of the soul is enveloped by
the apparel of Chitta which is snowy-white and radiantly luminous. Jivitman that
sbines like a spark is still seen as not different from Chitta, being wrapped up by
a part of the Chitta. In this luminous spark of self there is no motion or action, no
agitation or modification and no rays emanating from it. At this time one
experiences the essential nature of the self by the instrumentality of the intellect,
in the womb of the orb of Chitta through Asmita Vrittl, the function of ego-
principle reflecting in the mirror of Chitta with a feeling of Asmi ('I am')

Such statements of Sruti describe this particular state. Atmatattwa or the

principle of soul is itself free from modifications and actions, yet it abides in
Hiranyamaya Kosha, the golden sheath constituted of the various lights of
Chitta, Ahamkara, etc. Its natural power of consciousness, filled with
knowledge, gradually endows Chitta and Ahamkara with activity and
consciousness and manifeste knowledge and action in the form of subtle Prana,
and thus illumining the entire Anandamaya Kosha or BLISS Sheath, keeps the
latter attracted towards it. This orb of subtle Prana, through its activity,
luminosity and fluidity, colours and fills the Anandamaya Kosha every moment,
and further it converts the energy of knowledge and action into life-force which
goes out of the BLISS Sheath and is sent to the Vijnanamaya Kosha in the form
of a stream of luminous rays. From there these rays infuse life in the aggregate
of Manomaya and Vijnanamaya Kosha-s (Mind and Intellect Sheaths) and thus
lend more luminosity to the astral body. This divine body, transparent devoid of
nerves, resembling a luminous shadow, is also known as Sukshma Sharira, the
subtle body. In this body one can see extension of the consciousness of soul.
Further, these two forces of knowledge and action in the form of combined rays
energise the Pranamaya Kosha (Vital Air Sheath), and having made it active,
spread in the physical body (Food Sheath). Thus, the physical body is illumined
by these rays. This conscious being, though itself very small, of the size of an
atom, yet gives life to the five sheaths and sustains the three bodies. It is as if a
stream of water gushes from the centre of a lake and sends its waves to the
banks. In this case, life-energy springs from the centre of the orb of Chitta and
manifesting in the form of small subtle ripple, each pushing another, it reaches
out to the periphery of the orb of Chitta and further spreads up to the physical
body as described. The flow of life is seen as if the light of the moon is playing
upon the ripples in a lake. Just as the sun has sustained the solar family by its
force or influence, so the consciousness of the soul has sustained the five sheaths
and the three bodies.
Scriptures have used the term Karmashaya, repository of actions, for Chitta, the
mind-stuff, because in the ground of Chitta the seeds of actions are embedded.
The formation of Samskara-s, their nature, the manner of their residence, etc. are
also the objects of realisation. Please refer to Illustration No. 25.

The Realisation of the Impressions or Samskara-s

Just as when we sow the seeds of grains cereals, vegetables, flowers and fruits in
the fields, seeds sprout and in the course of time bring forth flowers and fruit, in
turn producing seeds for the continuity of their kind, so also the Chitta is the
field where the seeds of Karma-s are sown and their harvest is reaped. The seeds
of Karma-s are called Vasana-s or Samskara-s which exist in either of these
forms: Prasupta (dormant), Tanu (thinned out or subtle), Vichchhinna
(overpowered), or Udar (expanded). Abiding in any of these forms, these seeds
grow and fructify. In the state of Samadhi these Samskara-s are seen like those
scintillating dust particles floating in the rays of the sun which enter into a dark
house through a slit, or they appear like particles moving in a glass of water. In
the orb of Chitta are innumerable floating particles which are of different shapes
and sizes, colours and forms. It is difficult to distinguish which particle is the
seed of which Karma or action. It can be realised only in the state of Samadhi.
The Cosmic Mind-stuff is the Repository of all Samskara-s
In universal and individual Chitta-s, the give and take of Samskara-s take place
in two ways, which can be seen in the state of meditation a process which can be
compared with the description given above. Just as water rises in the form of
vapour every moment from rivers, lakes and seas, and moves constantly towards
the vast expansive blue sky, so the Samskara-s arising from every Chitta through
the Vritti-s or waves in the form of an Aggregate of luminous sparks move
towards the cosmic Chitta every moment. In the state of meditation, the heart in
the form of rays and thus come into contact with the orb of Chitta. These
luminous rays enter directly into the heart. In the state of meditation it can be
seen how the stream of Samskara-s arising from the cosmic mind-stuff causes
the awakening of the Samskara-s embedded in the individual mind-stuff. Just as
an impetuous gust of wind blows off the ashes from blazing coal and increases
the luminosity, so the constant stream of Samskara-s that descend from the
cosmic mind-stuff awakens the Samskara-s that are hidden in the ground of
Chitta. First, the memory of the fructifying impressions arises in the form of
bubbles and then the rays of Samskara-s in the form of sparks to the orb of
intellect, abiding in the brain; from there they pass on to the orb of mind.
Consequently, the orb of mind directs the Indriya-s (senses), and through the
medium of the Vital Air Sheath and by the instrumentality of the gross body
these subtle impressions are brought to an expanded state, thus enabling them to
fructify. This happens in our day-to-day life. The stream of Samskara-s awakens
the impressions embedded in Chitta and at the same time leaves other Samskara-
s or seeds of actions in the ground of chitta which are meant to fructify later.
These Samskara-s stick to Chitta like leeches. The other Samskara-s slip off in
the stream and some other Samskara-s seem to be coming in a similar manner. It
is as if a path has been made by force through a field belonging to some one and
strangers come and go through that passager In the waking state in the daytime,
the stream of Samskara-s has special influence on man, because our Indriya-s,
mind and intellect are directed towards objects in the waking state. In this state
the active Rajoguna is predominant, and, therefore, even the gentle inner
awakening is quickly accepted and, worked upon. At night, in the state of sleep,
Chitta, intellect and other instruments, through predominance of Tamas, become
inert, dull and blunt, as it were. Therefore, this constant stream of Samskara-s
does not have special influence on man at night. In the day, and often at night,
the fructifying Samskara-s manifest in dreams and thus, having produced their
fruits, die or like a broken, branch of a tree wither away, or they leave seeds for
the continuity of similar Samskara-s. These seeds, in the fullness of time, bring
forth flowers and fruits as usual.
In every mind there is hidden a mysterious power similar to a television set. This
power converts the invisible form of Samskara-s into visible forms. The
fructifying Samskara-s are awakened in the form of memory and are received by
the feeling of ego. Then, the Samskara-s, arising from the heart, enter into
Brahmarandhra in the crown of the head and at the behest of the intellect are
converted into visible forms by the mind. We often see the memory of the
impressions of our experience of objects manifesting in visible forms in dreams
in a manner similar to that of a cinema show. Our minds are endowed with a
power like that of a television set which can project the subtle Samskara-s in
visible forms. Thus, we have seen the coming and going of Samskara-s in the
mind-stuff abiding in the heart.

Samskara-s under the Influence of Guna-s

The fructifying Samskara-s embedded in the ground of Chitta appear like
scintillating sand particles by the divine eye. When the Chitta is transparent and
clear, the Samskara-s abiding in the Chitta appear to be pure, free from
impurities. They look like insects of variegated colours swimming in a tranquil
lake, or often they appear as young fishes just hatched from their eggs. Because
of the Sattwik stream of Samskara-s there arise the most subtle and refined
ripples in Chitta, the lake of the heart. These small ripples are endowed with
lightness, mingled with softness, tranquility and the taintless flow of life.
Through these ripples, Chitta is overcome by a peaceful flow which is associated
with bLISS. As the time of Rajasik flow of Samskara-s these small ripples
become swift. These engage a person in acquiring wealth and prosperity. Often
they assume the forms of mighty waves at the time of high tides and cause
misery, pain and restlessness in the flow of life. When the Tamasik Samskara-s
flow, the ripples are of grey colour gross and dull in their movements. Intellect is
blunt, and the flow of life becomes muddy through them.

Indifference towards Samskara-s

Just as a traveller seated by the side of a path may remain indifferent towards
other wayfarers, so in the state of meditation or in the waking state one should
acquire an attitude of indifference towards these Samskara-s, and then they will
not break the continuity of Sattwa in the day-to-day flow of our daily life and in
the practice of meditation, Samadhi and devotion.

Control of Samskara-s
A Yogi who has mastered Samyama (the practice of concentration, meditation
and Samadhi) can, by his will, drive away the unwanted evil Samskara-s into the
dark well of Prakriti, whence it is not impossible for them to come back but it is
impossible for them to come back again for a long time and where they remain
dormant.

The Burnt-up State of Samskara-s

The Samskara-s are unable to sprout by the practice of DharmaMegha, the
Samadhi that brings the cloud of virtue, and retroversion of the Samskara-s.
These Samskara-s that are unable to sprout are like fried-up grains of gram (a
lentil), or like burnt-up seeds. Similarly, with the other objects of creation,
although the Samskara-s merge in the causal Guna-s at the time of Pralaya
(universal involution), yet they are not utterly destroyed. In the state of Pralaya,
other substances become vigorous and are able to build up objects, but the burnt-
up Samskara-s do not have the power to bear. These Samskara-s of some
previous lives become operative when desire arises for gaining knowledge of
soul and of Brahman in future births and thus they result in carrying out of good
deeds for obtaining liberation. The Samskara-s of a previous life prior to this are
dulled and become suppressed in the cosmic Chitta but they are never destroyed.
In the near future births these Samskara-s of dispassion and discrimination
continue to have a flow although they may not have occasion to sprout and give
fruit, still they continue to be associated with Samskara-s of their own variety
and attracted by them from the cosmic Chitta in the succeeding births, creating a
thirst for higher ideals whereby the pleasure from sense objects become less
active. The Prasupta (sleeping), Tanu (thinned out), Vichchhinna (supressed) and
Udar (expanded) Samskara-s return to their place in Prakriti and this state is
called their parched up state because we do not believe that any Samskara-s are
ever destroyed before their fructification. Therefore, after the completion of the
period of release, the Samskara-s that were hoarded in the Chitta before the state
of release come to the Chitta and engage the soul in their respective
fructifications.
Keep Ananda (bLISS) in the forefront during the state of meditation and try to
ascertain the nature of Ananda and how it arises. What is its nature? This term
Ananda or bLISS is so dear to the human heart that the moment one hears it
there arises a tickling sensation in the heart. In worldly language it is called
Sukha or happiness. It is well known that one acquires bLISS by Samadhi.
Human society reverences Ananda and it has the greatest curiosity pertaining to
the Ananda abiding in Samadhi. Sages call Brahman the illimitable ocean of
bLISS. This is an infallible truth but it cannot be said that Jivatman, the
individual soul, is devoid of bLISS. If Brahman is an ocean of bLISS, the bLISS
is surely present in the individual soul also. A special light has been thrown on
bLISS in the Upanisads. There, while discussing bLISS, Brahmananda (BLISS
of Brahman) has been declared to be the highest. It is so even on the basis of
realisation. Prajnanaghana and Anandaghana mass of consciousness and bLISS-
such attributes have been rightly given to the Absolute.

Inquiry of BLISS
O aspirants! The purpose in describing these topics of experience is to enable
you to acquire realisation; so that you may know how to experience Ananda or
bLISS.

The Difference between Jnana and Ananda (Knowledge and BLISS)

If you analyse these two terms you will find that through the association of
Chitta and Jivatman (mind-stuff and individual soul) in the human body, the
association of Brahman and Prakriti in the cosmos at the time of creation
through the force of divine will, there arise two principles-knowledge and action.
Whatever is known through action is called Jnana or wisdom, and while
visualising the activity of Jnana, a flow of ripples arises in the calm and quiet
Chitta, which causes a modification known as Ananda or bLISS. As long as
there is desire for knowledge, bLISS, or for any object, one is not able to attain
the state of Sthita-Prajna or steadiness of wisdom, Swatma Rama sporting in the
self and Swarupa Avastha (abiding in essential nature). When this desire or
craving is convertod into satisfaction after the attainment of self-realisation,
through Viveka Khyati (discriminative understanding), one attains the supremely
peaceful state of Jivanamukti, liberation in life. This is called 'Mastery over the
Guna-s'. The luminous Purusa, which is devoid of the three Guna-s, having been
dissociated from the aggregate of the Guna-s, attains liberation.
Thus, we have shown the difference between wisdom and bLISS, and also the
harmony of the two.

What is the Nature of Ananda (BLISS) ?

This is also an objective of realisation. As long as Chitta does not assume the
form of Vritti-s, through Samskara-s or impressions born of external or internal
objects, it remains devoid of Vritti-s. At that time, in the orb of Chitta, there is a
very slow, invisible and subtle motion in a natural process. The vision or
experience of this slow motion is to be had by the instrumentality of Smriti
(memory) and through Ahamkara, the ego-principle. The vision of movement in
the Chitta, that has assumed the present formation from Mahat Sattwa, the
cosmic mindstuff, is Swarupa Parinama or modification in the Chitta itself. This
modification is visualised by Aham Vritti, the function of the egoprinciple. This
is the manner of realising the essential nature of the individual soul. BLISS is the
consequence of this realisation. In other words, just as a well favoured man is
pleased to see the beauty of his face reflected in a mirror and exclaims "Oh, how
handsome I am !", so the constant realisation of one's essential consciousness
gives rise to bLISS. When one experiences Aham Asmi ('I am'), or only 'Asmi',
all other Vritti-s of the Chitta are restrained. Then Smriti Vritti, the function of
memory, that the ceaseless stream of the perception of 'I am' flows on. The
particular effect that arises out of the ripples of this stream is the cause of bLISS.
That is to say, the experience of the continuous flow of essential existence is the
nature of bLISS. Thus, by the visualisation of the reflection of the light of the
self falling on the mirror of Chitta there arises an awareness of Asmi in the
Chitta, the mindstuff. Jivatman, the individual soul, is the experience of Asmi -'I
am'. And the instrument that brings about awareness of Asmi is Aham Vritti, the
function of the ego-principle. The essence of the foregoing statement is as
follows. Chitta, that is illumined by the light of the individual soul, undergoes
contraction and expansion every moment, through infusion of consciousness.
Because of contraction and expansion on one hand, there is constant emergence
of knowledge and action, and, on the other hand, the individual soul experience
its existence every moment in the form of Asmi ('I am') caused by the process of
contraction and expansion. By the ceaseless vision of the reaction of the light of
self reflecting in the mirror of Chitta, there arises an experience of supremely
Sattwik nature in the Chitta which is termed Ananda, or bLISS. All the
phenomena that take place in the orb of Chitta are seen or experienced through
the subtle Vritti of Aham known as Asmita or 'I am'ness. The experiencer and
the seer of all this is the immutable consciouness, the individual soul, Jivatman.
Therefore, the vision of its effulgent form reflecting in the mirror of Chitta is
known as bLISS. Following this is the state of peace.
Shanti (Peace)
When the individual soul becomes indifferent even towards this Asmi Vritti, the
thought wave of 'I am', then it goes on renouncing even this Vritti. Consequently,
reaching the state of complete cessation, it experiences an indeseribable
condition not previously experienced. At this stage there is neither an experience
of light nor of any knowledge, even the very awareneess of existence is not
there. This is the prior state of Swarupa Sthiti or establishment in essential
nature. After this, the state of Swarupa Sthiti itself manifeste.

Varieties of BLISS
BLISS is of different types. When we visualise having entered into the heart, we
see the Sattwik flow in the Chitta which is termed Nirodha (the control of
Chitta). As long as this flow continues, there is supreme peace. Whenever
Rajoguna manifeste, through the natural modifications that are going on, and
when even a trace of it mixes with Sattwa, the individual soul consequently slips
from the level of this peace and recommences the experiences of Asmi ('I am').
With this, bLISS also becomes a little dulled. At that time the orb of Chitta,
which is luminously white, becomes coloured by the glow of Rajoguna.
Consequently, this experience of bLISS flowing through the orbs of Ahdmkara,
etc. and becoming torpid through the conditions thereof, passes through the orb
of intellect and by the instrumentality of the mind, enters into Pranamaya Kosha,
the Vital Air Sheath. Then, this Sattwik bLISS, having entered into the subtle
body from the causal body, and having been affected by Rajoguna, creates
agitation. Pranamaya Kosha, thus agitated, causes excitement in the sensory
nerves pervading the physical body consequently, one experiences horripilation
(hair standing on end). The experience of rajasik bLISS manifeste its gross
function in the gross body, because the gross body is the sustainer of the astral or
subtle body. The gross body is also the basis for acquiring gross enjoyment for
the soul. Therefore, all the fructification of the Karma-s, hunger, thirst,
experience of heat and cold, excretion, urination, happiness, sorrow, lust, anger,
greed, delusion, anxiety, etc., arising through them, are experienced in the orb of
intellect that abides in the subtle body. The Ananda or bLISS, that seeps from the
Anandamaya Kosha (BLISS Sheath), gradually descends into the Vital Air
Sheath which is kajas-predominating. Then, being coloured by the Rajasik
functions of the Prana-s, there arises a form of Agitation in the vital airs. The
agitation of Prana-s in the form of the excitement of lust is a clear proof in the
influence of Rajoguna. The Prana-s or vital airs, thus agitated by the fire of lust,
awaken desire for sex indulgence in the mind and the intellect. After performing
the sex act, there arises a feeling of peace, as it were. It is merely a shadow of
peace, because the thirst of the vital airs is not quenched and the mind is directed
to the same object still.

In the same way, the desires relating to hunger, thirst, heat, cold, etc. seep
through from the BLISS Sheath to the Vital Air Sheath and are finally activated
in the gross body. When the senses do not have the power of enjoying objects,
the thirst in the form of restlessness cotinues in the vital airs and does not allow
the Prana-s to be at rest. Thus, the continuity of desire for happiness through
sense-enjoyments is the nature of Rajasik bLISS, which appears in the form of
agitation of the Prana-s.
This restlessness of the Prana-s can be removed by the discriminative power of
the intellect. The thirst of the Prana-s can be compared with an itching skin. The
more you scratch the more the itching grows. Just as application of camphor or
ointment is pleasing, in the same way Viveka and Pratipaksha-Bhavanam that is,
habituating the mind to positive contrary thoughts, is a method of removing the
irritation of the Prana-s. See Patanjal 2-34:

The sense pleasure that remains in the realm of Vichara or thought is Rajasik
bLISS, and that which arises through contact of physical bodies is Tamasik
pleasure. It cannot properly be termed 'bLISS'. Most creatures are slaves to this
pleasure born of lust, which is of the lowest type. The great sage Manu, having
investigated the depths of the problem of lustful desires, described for human
society the eight variations of this lust. The sense pleasure arising out of six-
indulgence may often appear to be quietened, but it does not easily die
completely. The soots of this pleasure, like the roots of the experience of other
objects, go on entering deeper into the soil of Chitta in the form of Vasana-s or
subtle desires and remain hidden in the form of Smriti (memory). From time to
time they manifest and fructity. So one gets a kind of happiness through sex-
indulgence, food, drink, fragrant smelling materials and other sensations.
Another variety of bLISS arises through good actions, acquisition of wisdom,
contemplation on the nature of the individual soul and Supreme Soul. Thus,
bLISS is of various types.
In Taittiriya Upanisad (Brahma Valli, 8th Sec,) the following classes of bLISS
have been described: the bLISS of man, bLISS of Gandharva, bLISS of divine
Gandharva (celestial musician), bLISS of Pitara-s (spirits), bLISS of illuminated
Yogis who experience joy from their very birth, bLISS of Karma Deva-s, bLISS
of Deva-s or gods, bLISS of Indra, bLISS of Brihaspati, bLISS of Prajapati, and
the highest and the last is the bLISS of Brahman or liberation. Thus eleven types
of bLISS have been mentioned. In Taittiriya Upanisad (Brahma Valli, Sec. 9),
describing the BLISS of Brahman, it is stated:

The knower of Brahman is not touched by the anxiety 'I have not done this
rightly' or 'I have done a sinful work'. One who can examine both types of
attitudes acquires spiritual strength and is able to understand the secrets of the
Upanisads.
The purest form of bLISS pertaining to soul, having descended into Chitta,
which is the best part of Prakriti, mixes with Sattwa Guna, and though it remains
Sattwik it does not have that beauty, sweetness and glory of its original form.
The bLISS shines clear in the internal organs of the Deva-s or super-men
because their internal Organs are Sattwapredominating. Human Chitta, however
pure it may be is ever met with Rajas. Through Rajas, bLISS becomes Rajasik;
because of the influence of Rajo-guna, desire for enjoyment, prosperity, etc. is
associated with bLISS. In the internal organs of the lowest type of human beings,
in animals, birds, insects and flies, bLISS is present in the form of Vasana-s for
bringing about tructifications of Tamasik Karma-s like procreation.
Thus, one should realise the principle of bLISS. Mere study or listening to
descriptions of bLISS cannot satisfy the Sattwik mode of Antahkarana, the inner
organ. Therefore,- one should engage in the practice of austerity, and study with
patienre, perseverence and perfect faith.

Realisation of the Subtle and Causal Bodies apart from the Physical Body
When a Yogi enters into Brahmarandhra through meditation, there arises an
ordinary type of light; then there appears a luminous shadow of the human body
of the same size; it appears seated in meditation, just before one's gaze. This is
Sukshma Sharira, the astral body. It is divinely luminous. In this subtle body,
rapt in meditation, there is the luminosity of mercury, as it were. Now, there is no
awareness of the physical body. After this an effulgent reflection of a god-like
figure in a meditative pose appears in front. Inside this luminous body, in an
ovalshaped small orb, white as snow, there are three orbs, resembling butter,
white-tinged with blue, luminous and of the colour of light clouds. This is the
BLISS Sheath or the Causal Body; the three orbs are of Chitta, Ahamkara and
subtle Prana-s in different proportions. These are seen by the Yogi in meditation;
it is pleasing, attractive, gentle and divinely luminous. Then one sees in the
figure a big oval-shaped light of Chitta like a duck's egg. It is as luminous as
mercury light and very pleasing to the eyes. In the centre of this is a particle that
shines like a diamond. As the rays of the sun falling upon a diamond make it
luminous, so this particle shines in the centre of the egg. This particle is devoid
of motion, movement, action of rays. The inner portion of the entire egg is
pervaded by subtle motion, but this does not have any effect on this particle. The
particle that shines like a diamond at the centre of it is the individual soul with
the Chitta. This soul maintains the activity of the causal body, the subtle body
and the gross body by its divine luminous energy. The soul is immovable,
actionless and fixed, and is sustained by the causal body in its womb. This causal
body is subject to contraction and expansion. At times, it appears to be the size
of the physical body. At times, it is very small as if a reflection in the pupil of the
eye, or it may appear large and luminous. When the Samskara-s start to arise,
one begins to wonder where his astral body is in which Brahmarandhra is
located. Then one sees a shower of very subtle rays, finer than hair, which fall on
the causal body or Chitta in a continuous stream. Inside the skull the orbs of
mind and intellect are seen as a Ratti or pearl and they are endowed with
ordinary luminiosity. This is known as the subtle body. In this way a Yogi
realises his subtle and causal bodies, which are in divine form. These two bodies
contain the Samskara-s of virtue and vice in association with the soul.

Another way to visualise the Astral Body

A Yogi often visualises his astral body in the following manner. After the
absence of all Sankalpa-s and Vikalpa-s (thoughts and imaginations), when a
Yogi enters into deep Samadhi, there arises a medium type of light which then
spreads. The Saldhaka feels that he is seated in that light in meditation. After
some time, a stream of light flows from the right side as if emanating from a
torch, milky white, resembling moonlight. In that light the Sadhaka feels : "I am
seated in meditation at a short distance, above the navel in the heart. Around this
figure there is an orb of effulgent subtle light." Then he feels that the physical
body is of a smoky colour and inside it the subtle luminous body is seen, seated
in meditation. After a few moments, by the sharp vision of meditation, he sees
that in the small body is a form of the size of a rupee coin; the two bodies which
are in proximity appear to be endowed luminosity. The small luminous oval
mass is seen in the heart region of the transparent luminous body. In a moment
one feels : "I am seated in that small body. Seated in this small body I have
become luminous through the mass of light which is present in the heart region
of the small body." Then this small body gradually disappears, but the other two
bodies remain in the same positions as previously. Then the small body
disappears and the Yogi feels "I am seated in the light of this effulgence." Then
no figure at all is seen other than the mass of effulgence. It is as if the entire
surrounding area is illumined by this mass of light. As far as the vision of
meditation extends, one sees, the light alone. In this state a Yogi has no
awareness of time, space, direction, etc. In the subtlest that of meditation, he
does not experience anything other than this vision. A Yogi, as mentioned
before, moves from the physical body to the subtle body, and from the subtle
body to the causal body and sees the luminous tranquil soul inside the (Chitta
and in association with the Chitta. Beyond this vision of self, there is the state of
Nirvikalpa or Swarupa Sthiti (establishment in essential nature). There one
experiences nothing more than the divine light and bLISS, because at that time
there is absence of the function of memory, the means and instruments of Jnana
(knowledge) and Jnana itself. Then the soul is established in its own self.
Afterwards, in the state of outgoingness, on the termination of Samadhi, there is
no memory of the last indescribable state of Swarupa Sthiti because all
instruments were absent in that state.

Individual Bondage
While transcending the four sheaths, a Yogi in a short time sees himself in an
oval-shaped luminous mass which appears to be one inch thick, and two inches
long. Then he develops this knowledge : "In front of me, as far as my vision
extends in the ether, I see a light emanating from the luminous mass, and this
light has bound me in its range. How is it that I cannot extend freely further,
according to my own will ?" That which binds the Yogi is the chain or
circumference of the individual Ahamkara. From this oval mass supremely
subtle sparks go on emanating. When these sparks emanate through contraction
and expansion, one's experiences are unique. Sometimes the awareness of the
process of contraction and expansion is, experienced within one's own body.
While visualising the process, the luminosity of this light is seen like that of
moonlight reflecting in a mirror or like that of a mercury tube. It is white and
gentle. There is no true comparision in this world with that imcomparable gentle
light; all these internal, unemergent, luminous lights are essentially unlike the
lights of the world. At the centre of the luminous mass is a particle like a
luminous diamond, the subtlest divine principle which appears immovable and
actionless. Around this divine particle, there is a ceaseless slow motion which is
very subtle but beautiful and waveless. It is similar to the sight one sees in a
mirage at noon. In this region of motion, there is a subtle and shadowy network
that envelops the divine particle, and as it swings with slow motion, this divine
vision is extremely pleasing, tranquil and bLISSful. With the vision of this slow
motion the feeling is awakened that the luminous oval mass in Chitta Sattwa, the
mind-stuff, and the cause of motion in the orb of Chitta is the subtlest of the
subtle, the individual soul which is steady, actionless and in association with
mind-stuff. And the shadowy subtle network, shining with the light of the orb of
Chitta, belongs to Asmita, the ego-principle, which functions as Aham Asmi ("I
am"). lt maintains awareness of one's existence. This is the vision of 'I am' -ness.

Finding Passage in the Sheaths and the Bodies

When a Yogi, in the state of meditation, enters into Muladhara Chakra (the
pelvic plexus) or when he enters into the brain through the middle of the
eyebrows, there arises a divine light and with this light one sees the nerves and
blood-vessels in the physical body. One realises the seven Dhatu-s of the
elements of the body and also different parts of the physical body, such as throat,
heart, navel, etc. Having fully visualised the physical body, one enters into
Pranamaya Kosha, the Vital Air Sheath. In this state, the awareness of the
physical body is lost, and one finds one's body illumined and very light. One
feels this Pranamaya Kosha as different from the physical body. It keeps the
physical body in its womb and activates it. Then one experiences the different
limbs of the Pranamaya Kosha, such as Apana Samana, and the other vital airs.
This is the passage of moving from Annamaya Kosha (Food Sheath) to
Pranamaya Kosha (Vital Air Sheath). Then one moves out of the Pranamaya
Kosha and enters into Manomaya Kosha and Vijnanamaya Kosha (Mind and
Knowledge Sheaths). The main centre of this is Brahmarandhra which has
enveloped the physical and Vital Air Sheaths with its luminous rays. This subtle
body forms a luminous veil enveloping the physical body and is, like a vapour,
as it were, constituted of the gentle rays of the moon. This subtle body,
constituted of seventeen elements, appearing like a network of luminous rays,
veils Anandamaya Kosha, the causal body. Having realised all the functions and
activilies of the astral or subtle body, a Yogi enters into Anandamaya Kosha. The
main centre of this causal body is the region of the heart. Inside the heart, the
mass of light is in the form of a big egg. A stream of light emanates from this
egg and moves towards Brahmaradhra in the crown of head. The astral body and
the causal body and directly related to the stream of light. Through this stream
the Samskara-s move to and fro, from the heart to the Brahmarandhra. Through
these rays, by the sharp vision of meditation, a Yogi reaches the region of the
heart, starting from Brahmarandhra. This is the descending path from the top
downwards.
Another path is through the Susumna in the spinal column, by which one can
move to and fro.
The third path descends through the vertebrae of the spinal column.
Fourth: when a sadhaka acquires mastery over all the five sheaths, he can go
directly from one sheath to any other sheath through keen meditative vision and
when he wishes to come back from that sheath after Vyutthana (arising from
Samadhi) the sequence is as under: Reaching the heart, he is in his essential
nature by the above mentioned course through Samadhi. After this, with the
lapse of the period for which he had decided to remain in Samadhi, he begins to
awaken after exactly the same period of minutes, hours, days or months. In the
first place Smriti (memory) is awakened and creates disturbance in the
samskara-s which coming in contact with ego become active and the sadhaka
experiences the feeling of 'I-am'-ness and the subtle Prana also becomes active to
throw consciousness to the outer world. The gross vital air also begins to be
active and starts the function of blood-circulation. Before this the condition of
the Yogi is such that he cannot utter words; although he wants to speak, as his
teeth are jammed; he cannot move bis hands and feet as they too have become as
if fastened. lt takes several minutes or even hours before these organs are able to
perform their functions of speaking and movement. The Yogi does not have the
understanding of words spoken near-about him. His eyes too have the condition
of being - closed forcibly. In other words, the entire body becomes inert and
actionless. If any other sadhaka is near at hand and begins to rub or massage the
affected parts, then the blood-circulation, consciousness and the activity of prana
and other organs begin to start sooner, enabling the Yogi to rise up from the
asana (posture). When the causal body resumes its functions the ego begins to
throw up the impressions in the Vijnanamaya Kosha (Intellect Sheath), and the
mind becoming reflected by these samskara-s becomes active. It is at this time
that the Yogi awakens to the idea of the time he spent in the Samidhi and the
mind actuates the subtle senses which in turn make the gross organs active. On
the other hand, the subtle vital air makes the gross prana specially active and
consequently the working of the physical organs begins as it was when the
samadhi was entered into. It must be clearly understood that this process of
emerging from Samadhi applies only when a Yogi has been in Samadhi for a
long period.
The process to come out (in Vyutthan) is also the same as in the four ways
mentioned above. A stream of light arising from the front part of the causal body
moves towards the orb of the cosmic mindstuff. Through this stream the
Samskara-s move to and fro from the individual mind-stuff to the cosmic mind-
stuff. (Please refer to Illustration No. 26). A stream of rays pertaining to the life
force arises from the BLISS Sheath and goes to the astral body and from there to
the physical body. The knots, constituted of Samskara-s existing in the bLISS
sheath, engage a man in enjoyments. These knots are the cause of bondage from
beginningless time. Life flows from this centre and sustains and nourishes all the
sheaths. In the region of the heart there is a great mass of light which constitutes
a cage for the individual soul. Fastened by delusion and attachment the soul goes
on revolving in the whirling wheel of birth and death. It tries very hard to get out
of this wheel but cannot easily attain release. When a Yogi breaks this golden
cage by knowledge and supreme dispassion, he attains liberation. These sheaths
and the bodies are the cause of bondage for the soul. When the soul is detached
from the physical body at the time of death, it passes out either through the anus,
genitals, mouth, eyes, or the skull, according to the influence of virtue and vice.
lt comes again into the world through the contact of mother and father, having
entered into Raj and Virya (ovum and semen). lt develops there and leaves the
womb through the female organ. When the soul enters into liberation it passes
through the meritorious worlds by Deva Yana, the path of gods, and goes to
Brahma Loka, the world of Brahman.

Realisation of Viveka Khyati or Discriminative Understanding

When Chitta Sattwa, the mind-stuff, belonging to Anandamaya Kosha, becomes
steady, crystal-clear and transparent, resembling a clear, tranquil lake, as a result
of predominance of Sattwa, then the onepointedness arising through Nirvichara
Samadhi checks Rajas to such an extent that Ahamkara, the ego-principle, is
unable to show even a onepointed Vritti. Then, in the gentle light of Sattwa,
there shines Viveka Jnana or discriminative knowledge which shows the
difference between Chitta and Atman. Atman, which is the subtlest of the subtle,
in the form of a particle, develops through the instrumentality of Aham Vritti
function of the ego-principle, in the following experience : "I am the
embodiment of consciousness. In front lies the Chitta or mind-stuff which I
thought to be my essential nature. Endowed with energy emanating from my
own essence, the Chitta, through association with Asmita, is sustaining the
functions of the subtle and physical bodies." But even this is not the pure vision
of self, because whatever is shown by Aham Vritti in the Chitta is a reflection
only. Just as the visible sun in a lake is a mere reflection and not the real sun,
even so the vision of self in Chitta is only a reflection of it, and not the soul
itself. Even Viveka Khyati, discriminative understanding, is a mode of Chitta
only. A trace of Rajoguna is mixed with it, hence arises the function of the ego-
principle. Having gradually passed through Savikalpa, Savichara, Nirvitarka,
Ananda and Asmita Samadhi-s, one attains the perfection of Nirvichara and the
Viveka Khyati manifeste.
[Note: Savikalpa-superconsciousness pertaining to gross object; Savichara-
superconsciousness pertaining to subtle object with consciousness of time and
space: Nirvitarka-superconsciousness pertaining to gross object, devoid of time
and space; Ananda-superconsciousness pertaining to ego-principle; Asmita-
superconsciousness pertaining to Chitta or the source of ego-principle;
Nirvichara-superconsciousness pertaining to restraint of all thoughts.]
According to the gloss of Shri Vyasa on Patanjal Yoga-Sutra 1-2:

By Ritambhara Prajna, the truth-bearing vision, when Chitta Sattwa, the mind-
stuff, is freed even from a trace of the impurity of Rajas, then Chitta, which is
established in its essential nature, which is waveless and steady, shows the
difference between Chitta and Purusa and attains fitness for Dharma-Megha-
Samadhi (superconsciousness that brings the cloud of virtues). This Param
Prasamkhyana (the highest wisdom) is the perfect state of Viveka Kyati,
discriminative knowledge. In this state of highest wisdom, even while engaged
in the activities of the world, one sees the Chitta separate from the self. When
this Chitta Sattwa is freed from all the Vritti-s associatod with Bajas and -Tamas,
it attains the capacity of showing any object presented to it by being completely
coloured by the object. Just as a clear mirror reflects any object that is put before
it, so Chitta Sattwa, that is made clear through cessation of all types of Vritti-s,
reflects objects pertaining to Grihita (cogniser of ego-principle), Grahana
(instruments or the Indriya-s), and Grahya (subtle and gross objects). Such a
mind-stuff, thus purified, is able to bring about discriminative understanding
between Prakriti and Purusa (nature and soul).
The major portion of the BLISS Sheath is revealed through Savichara, Ananda
and Asmita Samadhi-s. In Ananda Samadhi, through the constant awakening of
the Vritti of Aham Asmi ("I am") there arises joy, as a result of which the
Samadhi is termed Ananda or joyous Samadhi. At this stage, Ahamkara, the ego-
principle, is realised. Ahamkara is the evolute of Prakriti. Sattwa predominates
in it, and Sattwa is the sustainer of bLISS or joy. Therefore, in Ananda Samadhi
the experience arising out of Aham Vritti is known as bLISS. In Asmita Samadhi
the realisation of Asmita is not similar to that of Ahamkara, because Chitta
Sattwa, the mind-stuff, reflected by or illumined by Purusa (the soul) is known
as Asmita. Therefore, in this state, Asmita or "I am" is realised devoid of ego-
principle. Rajas is present only to the extent that it reveals merely the experience
of Asmita. Tamas is present sufficiently to check the process of the experience of
Asmi. Further than this, in that superemely Sattwik state when even this Vritti
that reveals Asmi ("I am") is quietened, as we have previously described, due to
intensification of Nirvichara or absence of thought there arises Ritambhara
Prajna or truth bearing vision. With the help of this vision there arises Viveka
Jnana or discriminative knowledge. In Chitta, which is constituted of the three
Guna-s but is Sattwa-predominating, this discriminative knowledge shows the
difference between soul and Chitta. By this, Asmita Klesha (affliction due to the
ego) is removed. By the fire of this discriminative knowledge Avidya
(ignorance) is burnt up with its effects, and the Tamas of the Chitta, in which
ignorance was present, now becomes an aid in sustaining the supremely Sattwik
Viveka Khyati. Then, after the cessation of even this Asmi Vritti, there arises
absolute, supremely peaceful dispassion. The controlling modifications of the
Asmi Vritti are intensified through Para Vairagya (supreme dispassion) and
thereby in the state of cessation (Nirodha) which arises out of Dharma Megha
(the cloud of virtue), the soul attains Swarupa Sthiti, establishment in its own
essential nature.

Viparyaya (Wrong Knowledge) and Vikalpa (Imagination)

Vritti-s exist even in Samadhi-s. When Viveka Khyati, or discriminative
understanding arises in Anandamaya Kosha, the BLISS Sheath abiding in the
heart, it means that the Sadhaka has seen the evolute of Prakriti, Mahat Tattwa or
Asmita as separate from the soul. In other words, he has realised that Asmita and
Mahat Tattwa are inert principles. Therefore, now there should not be any type
of misconception, imagination or deluded knowledge while seeing the function
of Anandamaya Kosha and while perfectly understanding them. The entire
functions of Anandamaya Kosha must be understood as they actually are. In the
state of Samadhi this should be clearly experienced as to what type of
modification out of Dharma, Lakshana and Avastha Parinama-s is taking place in
the orb of Chitta. The question arises: "Where am I established now- in Chitta or
Asmita or beyond this, in the state of onepointedness or in the state of
cessation". The Sadhaka must have knowledge of the essential nature of these
modifications. Further, he must realise the manner in which the subtle Prakriti is
present in the causal body and how it is pervading the Chitta Asmita and other
principles. He must realise whether this Prakriti undergoes total modification in
Chitta etc-, or has some similarity to Chitta, because this knowledge is grosser
than the knowledge of the self. Further than this, if the Sadhaka realises the
subtlest forms of the Supreme Divinity and Prakriti pervading the five sheaths
and the three bodies (causal, subtle and gross) in a human being, then after the
realisation of the subtle Prakriti and Ishwara (God in His own being) he becomes
able to realise the subtle Prakriti and then great Brahman by easily entering into
the cosmos. As long as the Sadhaka is unable to differentiate Chitta from
Atmanand on the basis of the realisation arising in the states of ananda and
Asmita takes the soul qualified by the mind-stuff to be the atman, i.e., if in the
state of Ananda Samadhi itself, he mistakenly considers this an experience of
Aham Brahma Asmi, he continues to be subject to Vikalpa or imagination-
wrong knowledge.

Vision of Self or Vision Illusion

Not only an ordinary ignorant Sadhaka but even one who has practised for a long
time, if he takes any light arising in the body to be the light of the soul or the
vision of the self, remains away from disctiminative understanding. Therefore,
one should test one's knowledge by the standard of Ptajha aloka or intuitional
light, and one should free this knowledge from misconceptions, imagination and
doubts.

The Method of Removing Illusions

Our innumerable doubts and illusions can be removed only by realising the truth
of the object through the divine eye or intuitional light. This intellect, due to the
impurity of Rajas and Tamas, remains devoid of the light of Sattwa. It is by the
light of Sattwa that one attains the knowledge of objects that are hidden, subtle
or beyond the reach of the senses. lt is the realisation arising in the state of
Samadhi that solves doubts pertaining to creation, maintenance, dissolution, the
four-fold internal organ, objects of the world, the individual soul and Brahman,
the Absolute. We may acquire satisfaction for a short while by merely hearing
the scriptural solutions to these problems through our faith, but we can only have
perfect realisation of wisdom through Samadhi. In this world, realision of
wisdom first took place in the supremely pure internal organs of the Rishi-s by
the grace of God; later on this wisdom, called Agama, which was obtained
without any effort through grace alone, was given other names such as Shrauta
and Apta. Human society, on the basis of this wisdom, has discovered various
other kinds of knowledge.

Illusionless State
By the perfection of Nirvichdra Samadhi one acquires Adhyatma Prasada, the
luminosity of soul which is also known as Ritambhara Prajna, truth-bearing
vision. While describing the speciality of this vision, Shri Vyasa states:

This wisdom is distinct from that born of General knowledge arising from
testimony, through scriptures or inference, because both types of knowledge
(inference and testimony) only give general information about supersensual
objects such as the five Tanmatra-s, mind, intellect, Chitta, Ahamkara, Mahat
Tattwa, etc., and objects that are subtle, hidden and far off. But Ritambhara
Prajna, arising in the state of Samadhi, gives direct knowledge of these objects.
This supreme direct knowledge is considered to be free from delusion.

The Sequence of Swarupa-Sthiti (Essential Nature)

Thus, this is the sequence until Swarupa-Sthiti is reached. First, by the practice
of Nirvichara, Ritambhara, truth-bearing vision arises. Next arises Viveka
Khyati, the discriminative understanding. Then one finds even the Sattwik Vritti
of Viveka Khyati to be an obstacle in attaining Swarupa-Sthiti or establishment
in essential nature.
In other words, when a Yogi develops distaste towards even the continuous flow
of discriminative understanding, then there is showered a peaceful divine light in
the form of Para Vairagya or supreme dispassion. The state of Para Vairagya is
the state of Dharmamegha, the cloud of virtue. By this, even Viveka Khyati is
gradually checked. In this state of cessation, the Samskara-s of Para Vairagya
alone remain in the Chitta. They are the controllers of all Vritti-s. This very state
is described in Yoga Sutra-s as

Because when all the remaining Samskara-s are converted into the state of burnt-
up seeds and thus disappear, then the conscious soul attains establishment in its
essential nature. According to the Sutra

All these stages are acquired by supreme self-effort and the grace of God. That is
why the knowers of Brahman and the realised sages have not given definite
words pertaining to knowledge and wisdom. The state of Dharma-Megha-
Samadhi, the cloud of virtue free from Samskara-s, is an absolutely delusionless
state. This is the of Sthita-Parjna or steady vision. In this very state, Dharma is
realised in the form of divine grace.

Bhoga or Enjoyment
This term is used in everyday language, but the philosophical meaning is totally
different from common usage.

Meaning: The form which is in experience of desirable and undesirable object is

known as Bhoga. This Bhoga culminates in Chitti or Purusa

This Yoga Sutra conveys the same meaning as that of Samkhya. Though the
nature of Bhoga is experience of objects, it does not culminate in the intellect
alone, because intellect is inert and devoid of the power of enjoyment. Though
Purusa is not the actor, yet being conscious it is endowed with the power of
enjoyment. At this point it should be remembered that Purusa in conjunction
with Chitta, that is reflected by the function of intellect pertaining to an object, is
the support of enjoyment. Pure Purusa is not the support. lf you ask how this can
be accepted as a fact, we give the following explanation:

Just as food that is produced by the subjects is enjoyed by the king, who is the
lord of his subjects in the same way enjoyment pertaining to the functions of the
intellect is superimposed on the conscious Purusa. Just as an army and its
commander are responsible for victory or defeat, but the king is said to be
victorious or defeated, so the case in this context is similar. Here, Bhoga is a
term for the modifications of the Guna-s in Chitta, Ahamkara, etc. In fact, Chitta,
Sattwa itself is called Bhoga because without it no object of the world can
produce experience or enjoyment.

Apavarga or Release
The absence of all the instruments of Bhoga and the establishment of the soul in
its essential nature is known as Apavarga or Moksharelease.
A Sadhaka, entering into the state of Swarupa or essential nature who has
plunged into the Chitta that is supremely Sattwik, immovable and waveless, is
not able to attend to the condition of the Chitta because of the absolute cessation
all Samkalpa-s and Vikalpa-s (thoughts and imaginations), but it often happens
that when he returns from the peaceful state of Swarupa to the outgoing state,
that Chitta Sattwa is first of all seen like a field of clear moonlight which has
neither size nor form. Because Chitta is in the state, beyond the Samskara-s as
well as it is beyond the orb of Asmita. Here, there is absence of Samskara-s, as it
were, and there is proximity of the soul. The moment one rises from this
supremely peaceful state of the Chitta, one sees a glimpse of light. This is
described as

In this level one sees an enchanting realm of pure light like moonlight. At this
stage, a Sadhaka develops a little of his individual consciousness and
experiences Asmi ("I am"). If the flow of Sattwa is peaceful, he again enters into
that immovable level of Chitta and into that unknown state. If he does not do so,
he experiences in a few minutes Aham Asmi (I am) in the level of the ego-
principle; together with the previously mentioned circle of light he sees a circle
of shining blue surrounding it. This is the external orb of Chitta. Here, through
the presence of the function of ego-principle, one sees the contraction and
expansion of Chitta. If the Sadhaka is keenly attentive he sees the waves of the
ego-principle arising with the contraction and expansion of Chitta. Then his
experience is as if someone is swinging. The individual soul experiences the joy
of swinging due to waves of perception of Aham Asmi pertaining to the ego-
principle. This is the state of ananda or joy. At times, in a particularly Sattwik
and peaceful state, one's experience is as if clear sparkling water is flowing from
a fountain and moving onwards with gentle and merry ripples playing on it. The
very vision of it fills the heart with joy. Around this place one sees clouds
hovering. They are a little thicker than vapour, devoid of water and are light, like
white clouds but shining as if from the rays of the sun; they appear very
beautiful in their shadowy forms. The orb of subtle Prana shines in this form
also. Here, Ahamkara is mixed in the form of shadows.

The Vision of Hiranyamaya Kosha (Golden Sheath)

Often the entire foregoing vision comes in front, at times the vision is up to the
orb of ego alone, at others the vision is of the subtle Prana alone, or again it may
be of the orb of Chitta alone which has come to a perfect and outgoing state.
Having gone beyond Vijnanamaya Kosha (Intellect Sheath), Manomaya Kosha
(Mind Sheath), Pranamaya Kosha (Vital Air Sheath) and Annamaya Kosha
(Food Sheath), one enters into the internal divine state of Anandamaya Kosha
which belongs to Chitta. Then the state of Chitta, being freed from veils, appears
supremely extensive. In the state meditation this Chitta appears as a Puskarni
river or a deep well. These states are Swayam-Vedya or subjects to one's own
realision. Now, the ether of the heart appears as vast as the sky, because all the
gross veils are absent now.

The Experience of 'I am'-ness

Often one realises 'l am'-ness in the following way: When a Sadhaka is adept at
entering into and coming out of the heart, he enters into all the orbs such as the
subtle Prana-s, etc. even in the way that the lord of a house enters various rooms,
each room with a spring door. As he enters he goes on opening the doors while
doors close behind him automatically. Or just as a swimmer fearlessly descends
the steps in a swimming-pool and ultimately reaches the bottom. In this case, it
is Asmita that is the bottom, as it were, and there one experiences Asmi as if
enjoying the coolness of the water, remaining seated there for a while according
to one's own sweet will, then coming to the surface of the water either by
ascending the steps or by directly swimming. Having entered into the heart one
can clearly see how the life-giving rays of knowledge and action which arise
from the heart in the form of shining vapour (according to the statement:
Prasiddhamurdhwajvalanam Havirbhujah- as a natural course, are picked up by
the rays that flow towards the heart from the door of Brahmarandhra in the form
of a torch-light. These rays are being constantly attracted by the rays of the
Brahmarandhra. Further, the life-flow spreads in the physical body through the
subtle body. As this point, it should be remembered that often a reddish colour
reflects in the subtle Prana. It is due to the association of red blood which is
projected in it. Otherwise, Sukshma Prana is rose-coloured as described before.

The Vigorous Search of the Spiritual World

By faith and practice of austerity, with complete surrender to God, with the
Grace of God, the knots of the heart are broken open. With the help of a teacher
a Sadhaka acquires that vision by which he can hold even an atom before his
gaze as long as he likes, and can have perfect vision of it. Or he may acquire in a
single instant the knowledge of any situation. Then, by repeated practice of this
he becomes able to see the conscious principle or the soul which is the subtlest
of the subtle in the form of light, and which is unique. This soul is the limit of
smallness ; although it is luminous it is devoid of limbs, free from modifications,
full of knowledge and consciousness, it is homogeneous and self-effulgent. It
can be compared only to itself, abiding in the ocean of light, that is, in the Chitta
Sattwa where light alone surges. One has to find this soul even as a person tries
to find a pearl in the vast bottomless ocean. This search is the most difficult in
the spiritual world. According to Kathopanisad:

"Few heroes alone are able to see the innermost self." This is the most difficult
spiritual Sadhana. Therefore, an aspirant should persevere hard. With patience
and heroism, endowed with faith, awaiting the Grace of God and by the force of
dispassion he is sure to attain success. There is the difficulty that this seer Purusa
of Soul is the only possessor of energy (Shaktiman). And according to Yoga
Sutras 2-20 :
This Purusa is untouched by all Attributes, but yet:

It is the seer of the reflection arising in the mirror of Chitta and the impressions
of senses that are coloured by the objects. Pure atman or soul is not tainted by
objects. Chitta and Intellect alone are coloured or tainted. Jivatman, the
individual soul, is the seer of the coloured Chitta. The attributes of seeing or
knowing belong to the intellect. But before the attainment of discriminative
understanding, these attributes of seeing, hearing, etc. are, through ignorance,
superimposed on Atman. Atman, being the seer of intellect and Chitta, cannot be
identified with Chitta and intellect. Therefore, Atman is distinct from intellect.
This seer Purusa is opposed to the nature of Chitta and intellect which are
changing, while the Purusa is unchanging. Jivatman is the consciousness of the
Chitta and it knows whatever is going on in Chitta at any time. It is through this
difference that Purusa is the seer of the Chitta. Shri Vyasa states:

In other words, Atman or the Soul is neither similar to intellect nor is extremely
dissimilar, because Atman, devoid of all changes, is the illuminator of the
function of the intellect. In other words, the intellect is endowed with the power
of being coloured by objects; due to the prompting of Chitta and through this
power the intellect, being coloured by objects, enables the soul to acquire
knowledge of sense-objects. The same meaning is conveyed in:

Abhaya Dham or Fearless Abode

As a Yogi progresses in Nirvichara Samadhi, purity grows more and more in the
Antahkarana. He acquires closer proximity to the soul. In this state, in the heart,
which is the temple of the soul, he feels the presence of divine light like
moonlight -auspicious, cool, pleasant and peaceful. Here he realises the
embodiment of the life-giver because in fact here lies the internal man, the
individual soul. This luminous state reveals the past and future also. In the ether
of the heart, which is filled with light, the intuitional intellect, having seen the
reflection of the indicators of past and future, receives messages as if through a
telephone or television receiver. This is because it is clear that in the state of
Sattwa the ether of the heart is united with the ether of the universe. Now, he
realises the orb of Prakriti which is the Mother-Goddess of the whole world.
Outside the orb of subtle Prana this Prakriti assumes the orb of golden luminous
colour, as if the Mother of the world has laid her nectar-son on the cradle of
Chitta, and the individual soul is resting there fearlessly. This is an indescribable
state, beyond the pairs of opposites. But it is prior to Turiya Avastha, the
transcendental state. In this state, the nectar-son realises his Divine Father who
has pervaded the heart internally and externally. This is the highest limit of
individual knowledge.
A Yogi who has acquired mastery over the elements can see these forms
whenever he likes by the power of the light of intuition. The third section of
Yoga Darshan confirms this view; consequently, a Yogi is established in divine
nature, and this is described thus:

"That is that effulgent sun beyond darkness." Until now, Prakriti was the cause
of bondage for the Jiva in the form of her effect. But now the same Prakriti takes
the Yogi, who is the devotee of the Lord, his nectarson, in her lap and conveys
him to the supremely peaceful and fearless abode. Here the Yogi is immersed in
the divine vision of Mother Prakriti and the Lord of Prakriti, the father.
According to the statement :

the foregoing Abhaya Dhama or the fearless abode is indicated.

Formless Vision
O virtuous one, embodiment of meritorious deeds, rich in the wealth of austerity
! O Yogi ! Move onwards a little more ! Having crossed the limit of ego-
principle you will enter into the cosmos and you will see that you are surrounded
by the sparkling streams of divine, bLISSful, gentle light, immeasurable energy,
cool, affectionate, sweet, gracious love of the mother. This is the vast and
auspicious hand of the mother that has encircled you and is bestowing on you
fearlessness, peace and bLISS. These are the divine energies which-manifest
according to the feeling of the devotee. Saint Tulsidas has sung:
"Each saw the form of Divinity according to his feeling and conception." Those
who have taken up the path of Devotion see his Prakriti in the peaceful form of
Uma, Durga, Yoga Maya" Maha Lakshmi, Maha Saraswati, etc. According to the
feeling of the worshipper, through the power of his will, the divine body
constituted of the five Tanmatra-s appears in the form of Brahma, Vishnu,
Mahesh, Shankara, etc. -forms that are well known in the scriptures and which
command faith. What is needed is intensity of feeling,
Those Yogi-s who are the knowers of truth acquire divine powers in the form of
luminous streams of energy, wisdom and light. The entire temple of the heart of
the Yogi, who is moving through the blessed state of Dharma-Megha-Samadhi,
the cloud of virtue arising from the fearless abode, becomes luminous through
Sattwa. Until now, this temple of the heart was like a half-blossoming bud
containing tender, gentle and auspicious feelings of man. Now it becomes the
playground of magnanimous feelings which are luminously white, auspicious,
glorious, sublime, Sattwik, and which pertain to sublime aspirations, faith,
devotion, dispassion and self-dedication. There is a ceaseless rain of the showers
of rays in the form of innumerable particles of divine light from the expansive
fountain of the universal consciousness of God. This rain comes through the
medium of Para Prakriti, the supreme nature, and ceaselessly falls in the ether of
the heart. Some of the drops of this rain are directly related to the orb of the
Chitta, in the form of tranquil bLISS or knowledge endowed with divine
luminosity. This thirsty individual soul, even like a Chataka bird that craves for
drops of rain in Swati Nakshatra, gazes expectantly at the piercing vision in the
ether of the heart, thirsty for these nectar drops. In these divine particles, the
sweetness of immortal nectar is hidden. The taste of nectar is found in them, but
a Yogi now and then tastes this supremly bLISSful nectar, having reached the
highest stage of Ananda Samadhi. With the experience of this sweetness, the
entire knowledge and bLISS pertaining to the world is like liquor for the soul-
bitter, exciter of thirst for sense-enjoyment, destroyer of the luminosity of the
senses and like a deadly poison which destroys life. In this state a frost falls, as it
were, on the lotus blossoms of all Vasana-s. Just as vegetables and crops of grain
are destroyed when frost falls on them, so with the rain of this divine knowledge,
which is full of bLISS, the Vasana-s are gradually destroyed. Later, a great
principle arises which is termed as Dharma or supreme virtue. In this state of
Dharma-Megha-Samadhi, when Chitta Sattwa or mind-stuff is almost free trom
Samskara-s it becomes filled with the pure light of Sattwa. Then, these divine
luminous rays sport, as it were, in the clear ether of the heart with the tranquil
Chitta Sattwa. There arises a kind of tickling sensation in Chitta. This pure
Chitta or mind-stuff blossoms with the gentle, silent, and divinely Sattwik touch
of these luminous rays. Just as parents are delighted with the silent the touches
of their babies, so is Chitta Sattwa filled with bLISS through touch of these
divine rays; extremely light and subtle ripples play upon the lake of Chitta
Sattwa. A Yogi endowed with divine vision sees these ripples directly. The every
vision of these ripples causes pure Bhavana (feeling), and the visible form of this
feeling is Dharma or divine inspiration, Adhyatma Prasada or divine grace. In
this state, intellect is not mixed with Rajas and Tamas - therefore, it is devoid of
Samkalpa and Vikalpa (thoughts and imaginations). Because, according to the
statemnent:

this divine knowledge springs from Ritambhara Prajna, the truth-bearing vision,
or by the inner intuition which is described as 'Pratibhad va Sarvam'. lt is
realised in its purest nature by the light of Prajna or wisdom. In the highest state
of Dharma-MeghaSamadhi, the great sages of the past compelled by divine
compassion for saving Jiva-s or souls, received the knowledge of the three Veda-
s in their Chitta-s. In this state their Chitta-s were coloured by divine light. They
were pervaded with divine light. This knowledge of the Veda-s is known as
Dharma in the world. Thus, Jiva, who is a traveller through the world-process,
gradually completes his long journey and reaches the other shore of the ocean of
Samsara and the soul has no more worries, it sees the goal in front of it. This
goal is devoid of subjective, objective and astral miseries. This goal is also
devoid of pain arising consequence, feverish effort and Samskara. There is, then,
no possibility of fresh miseries creeping up. The painful memories of fear, grief
and delusion vanish and the supremely peaceful state of Jivanamukti is attained.
Samkhya also acknowledges this. Because of the cessation of all distractions
caused by Vritti-s or thought-waves and the pairs of opposites of the world, the
Chitta remains established in its essential nature. In the beginning, establishment
in essential nature was to be effected by effort, but now this has become a natural
state, This is the difference between the two stages and is important to
remember. Even that Yogi who has attained Jivanamukti (liberation in life) and
who abides in his essential nature, sustains bis physical body until the
fructification of Karma-s is over. That liberated Yopi who has directly seen his
Samskara-s and who is the master of the elements, according to his need, creates
innumerable Chitta-s and having exhaused his Karma-s quickly, gives up his
body.

Because in this state Avidya (ignorance) with all its progeny such a Abhinivesha
(fear of death), etc. is reduced to the state of burnt-up seeds. Therefore, for these
Yogi-s giving up of bodies is just like throwing off worn clothes. Also in the
state of meditation, through constant practice, it is easy for them to enter from
one sheath to another. They do not find the present body the cause of bondage.
Because being established in essential nature, Chitta does not engage itself in
new Karma-s or actions. Only such Bhoga Karma-s are left which are to satisfy
hunger and thirst and they cause to exist with the cessation of the body. In this
state, whatever action a Yogi does is through the prompting of God. In a way,
similar to that of a postman distributing letters, he performs actions inspired by
divine will. This state of Vyuttana or outgoingness is momentary and temporary
in a sage. Further, a Jivanamukta is not attached to these actions. Therefore, they
are devoid of further fructification in the future. This is the state of Sthita-Prajna-
one who is steady in wisdom-described in the Gita, (Chapter II, Verses 54-61).
This is the success of human life and the attaiment of the goal. In acquiring the
state of Jivanamukti (liberation in life), the foregoing states constitute the first
phase of success. In other words, the progress is as follows: (1) Attainment of
Viveka Khyati or discriminative understanding. (2) Supreme satisfaction caused
by the rising of Dharma-Megha, the cloud of virtue. (3) Cessation of Klesha-
Karma-s or painful actions. (4) Attainment of Para Vairagya, supreme
dispassion, and establishment in Swarupa or essential nature caused by
DharmaMegha. (5) The establishment of the soul in the all-seeing God. These
stages constitute success in Jivanamukti. Blessed are those who have attained the
goal, but even those who are gradually realising the true forms of the enchanting
modifications of painful Prakriti are praiseworthy. And blessed are those who are
crossing the high and low ditches, the ranging peaks of Yogic attainment, by
devout practice of Japa (repetition of divine names), Tapas (austerity), Yama
(restraints), Varata (vows), Nlyama (observances), Yajna (sacrifice) and other
Yogic practices. They, too, shall surely attain realisation of self and the Supreme
Self by development of knowledge and dispassion. And thus their lives shall be
blessed. But regrettable is the condition of those who have not understood the
insipid nature of the poisonous life of worldliness. All the creatures of the world
other than human beings are Bhoga Yoni's- births meant for mere enjoyment-
therefore, they are, as it were, in prison. It is through a special grace of God that
man is endowed with the power of reasoning and inquiry. He can understand the
difference between what is good and what is evil, between liberation and
bondage. He can endeavour to attain release from pain and misery. Therefore,
the Upanisad has declared :

The ancient Yogi-s, sages, Rishi-s and great personalities have declared this
many times.
Realisations Pertaining to Death
Only one thing remains to be realised, and that is death. Although most beings
are afraid at the mere mention of the word 'death' yet in reality so much of the
fear of death is unnecessary. The physical and mental pain that a person
experiences at the time of death is due mostly to the fructification of intensely
sinful actions. Seeing these sinful persons experiencing intense pain at the time
of death, a human being is afraid of pains at death. lf there were no pain or
misery at the time of death one would not be so afraid of death. The blessed
aspirant destroys not only sins but even the impressions of sins by the fire of
knowledge. And having realised the self, he understands the nature of
Abhinivesha Klesha (affliction in the form of fear of death). Such aspirants have
no fear of death. Worldly men, sunk in delusion, experience pain. First of all,
they have infatuation for the physical body. They have craving for sense-
enjoyments in the form of eating, drinking, etc.; they experience pleasure
through their relatives; they have intense attachment towards wealth and
property and they have little faith in the transmigration of souls; lastly, they have
no realisation of the self. At the time of death they suffer intensely at renouncing
this world. A knower of the self has realised all these things; therefore, why
should he be afraid of death? In the state of meditation one can realise the
process that takes place at the time of death in the physical body. At the time of
meditation, when Samkalpa-s and Vikalpa-s disappear, our consciousness
becomes more and more focussed at the centre. At first, the gross body is
affected. In the preliminary state of meditation, when the movement of the
Prana-s is dull, even novices experience a sensation like the movement of ants in
their feet and legs, and gradually these limbs become heavy as if they have
entered into sleep. The aspirant who has not practised for a long time become
afraid of this. But after a while, when there is harmony in the Prana-s, the
heaviness of the limbs and the intertia of the body are gradually destroyed. In the
same manner, at the time of renouncing the body, a Yogi does not feel this
difficulty, because he is adept in keeping the harmony of the Prana-s. We bring
up this process at the time of meditation by the power of the will, but in the case
of the majority of people, the death process takes place unawares; therefore, they
are frightened. They do not know the nature of this process. Just as when a
stream dries up because the flow of water has ceased at its very source, so is the
case with death. In other words, the movement of Sukshma Prana, which is
another form of life-force, emanating from the Chitta abiding in the heart (the
centre of our consciousness), becomes dull. Ordinarily, death does not take place
at once. In the complete stillness of the heart, death is instantaneous but
ordinarily the process continues gradually. A kind of fainting or
subconsciousness pervades the physical body as if one is drowsing in this state;
often a man may regain consciousness, talk and again become unconscious. You
should visualise the cause of this unconsciousness. The function of the subtle
Prana abiding in the heart which was causing the constant flow of life-force is
now obstructed; therefore, it takes place intermittently. In the function of the
flow of life knowledge, consciousness and motion are mixed. In a normal state
they reach the physical body by passing gradually through the other sheaths.
And thus, having pervaded the physical body, they function, but now their
movement is obstructed. Just as a pump, when its parts are loose, is unable to
throw water to an expected distance, so the flow of consciousness is dulled.
Sometimes it reaches a particular sheath and at other times another sheath, and
ultimatetely, being completely fixed, it remains limited to the beart alone.
Consequently, the movements in the Pranamaya Kosha become dull and the
effect of this is seen first of all in the physical body because Prana that pervades
the physical body and the sub-Prana-s, both types of life-force, move towards the
heart, their centre for acquiring life-energy; finding the absence of life at the
centre, they gradually merge in the entire. At this time, the entire body becomes
devoid of action and consciousness. Hands and feet become cool and heavy, one
experiences contraction in feet and legs. At last, this inactivity pervades the
whole physical body and Vijnanamaya and Manomaya Kosha-s, existing in the
brain, become actionless and cease their functions. Then mind, intellect, all the
subtle Indriya-s, with the orb of five Tanmatra-s move towards the heart and
encircle the causal body. The sense-energies become fixed in the five Tanmatra-
s. Inside this is the orb of the astral body or subtle Prakriti, and next to it is the
orb of subtle Prana; next, and inside that again is the orb of Ahamkara. Next is
the orb of Chitta and in the centre of the Chitta is the individual soul. The soul,
by the power of its attraction, passes out of the physical body with the entire
mass of light. All these go together to form a luminous conch shape mass and
pass into the orb of ether. The shape and form of the subtle body of every living
being, according to our science, is as per Illustration No. 27 but it adopts the
shape form of the body in which it enters. When it enters a human body it has
the form and shape of a human body but when it enters the body of an animal,
bird, insect or worm it has the shape or form according to that body- the soul,
however, has no change of shape or form; only the astral and causal bodies have
the nature of contraction and expansion and hence have the attribute of
adaptation. As you have already seen while living, all the elements of the causal
body exist in the causal sheath of the ether of the heart. And Manomaya and
Vijnanamaya Kosha-s, encased in the orb of the five Tanmatra-s, exist in
Brahmarandhra. All this is clearly shown in Illustration No. 27. Videhamukti, the
final goal of the entire Sadhana, is considered to by Moksha -liberation. All
scriptures unanimously agree on this point. Complete cessation of the triple
miseries is Moksha. There are four types of views regarding liberation. The
essence of these views is now given below. First: According to Yoga and
Samkhya, Jivatman, the individual soul, is completely detached from the three
bodies- gross, subtle and causal- the effect of Prakriti. lt is establised in its
essential nature.

In other words, this Antahkarana or internal organ merges in the aggregate of the
three Guna-s which is its cause. Then, having fulfilled the purpose of the Purusa
(Soul), these Guna-s become devoid of purpose.

The Guna-s do not bring about Antahkarana for the soul that abides in its
essential nature. Purusa, having attained its essential nature, acquires Kaivalya or
absolute independence. And Antahkarana merges in its cause. Second: Shri
Badarayana or Sage Vyasa holds the view that there is presence as well as
absence of the subtle body in liberation. When the soul resolves, mind, intelleet
and senses, belonging to the astral body, present themselves for bestowing
enjoyment, and when the soul does not resolve they remain absent. Third: The
teacher Jaimini is of the opinion that the astral body is present in the state of
release through which divine objects are enjoyed. Fourth: Sages Gautama and
Kanada believe that the astral body ceases and there is no enjoyment in the state
of release. Fifth: According to Shri Swami Shankaracharya, a Yogi who has
perfect Samadhi passes out of the door of Brahmarlandhra through the luminous
Susumna-nerve and having followed the path of Deva Yana, the divine path,
reaches the highest Brahma Loka and becomes Brahman itself.
Sixth: All the teachers of the Vaishnava school of philosophy consider four types
of liberation - (1) Samipya or living in proximity with God, with the attitude of a
servant; (2) Sarupya or becoming similar to the form of God; (3) Salokya, living
in the world of God with different bodies, according to Sattwa, Rajas and Tamas;
(4) Sayujya, merging in the nature of God. These liberations are in accord with
the views of Shri Vallabh Acharya, Shri Ramanuja Acarya, Shri Nimbarka
Acharya and other Vaishnava teachers. Seventh: Shri Swami Dayananda
Saraswati Maharaj is of the opinion that there is a subtle Samkalpa body- a body
out of will-by which Jivatman enjoys all the divine objects and the bLISS of
Brahman. Eighth : Some acharya-s hold the following views about liberation: (a)
Those worshippers who meditate upon the senses, considering them to be the
self, also attain liberation. Their individual senses merge into universal senses,
and thus liberation is achieved. They abide in the cosmic senses for 10
Manvantara-s, and having experienced bLISS thereof, they return again. (b)
Those who meditate upon the five elements, considering them to be the self,
attain their liberation in the subtle realms which are the cause of the gross
elements. Having enjoyed the subtle elements for 100 Manvantara-s, they come
back to the world again and are reborn. (c) Those who meditate upon Ahamkara,
the ego-principle as the self, attain liberation in the universal or cosmic
Ahamkara. They experience the bLISS of universal Ahamkara for 1000
Manvantara-s and come back to the world again. (d) Those who meditate upon
the intellect as the self, attain liberation in the cosmic intellect. They experience
bLISS pertaining to the intellect for 10,000 Manvantara-s in cosmic intellect,
and than they are born again. (e) Those Yogi-s who meditate upon Prakriti as the
Atman or Brahman, attain liberation in the non-manifest state of Prakriti. The
experience bLISS for 10,000 Manvantara-s and come back to the world again.
(f) Those Yogis who meditate upon the individual soul as Brahman, have an
unlimited period of liberation. (g) Those Yogi-s who meditate upon Brahman,
who is formless, partless, all-pervading, all-full, they do not come back again.
The calculation of 4 Yoga-s is given thus: 43 lakhs and 20,000 years go to form
this one cycle of 4 Yuga-s. 71 such cycles of 4 Yuga-s go to constitute one
Manvantara. 306,720,000 years go to constitute one Manvantara. Ninth: When a
Yogi detaches himself completely from the three bodies and the five sheaths, he
enters the last state of Asamprajnata Samadhi, which is caused by supreme
dispassion arising out of discriminative understanding of Prakriti and Purusa,
through Ritambhara Prajna or truth-bearing vision, he is established in bis
essential nature in Brahman, the Absolute. This is Kaivalya or Moksha
according to my own opinion. Prakriti or nature is the material cause of all
bodies. If we consider the presence of the subtle body in liberation, then the
effect of nature would continue in association with the soul even after release.
There would be no difference between release and bondage. Again, for the sake
of enjoyment, instruments are needed. If we believe in the enjoyment of divine
objects, it means that the instruments or senses are present, even with liberated
sages, but we consider Moksha to be an absence of these instruments. Moksha
has been considered to be the highest by all great sages. For example:

Moksha or Kaivalya is true to its meaning and the soul rests in its essential
nature. Then the three types of miseries-subjective, objective and pertaining to
divine agencies, and also the miseries caused by consequences, feverish
endeavour and Samskara-s, are completely destroyed. The scriptures and the
Sruti-s state this fact clearly in golden letters:

In other words, in the state of Kaivalya one is established in Swarupa or essential

nature only; there is absolutely no other relation. For example:

These authoritative Sruti-s have declared the absence of all the instruments and
all relations with objects, whether worldly or celestial. In the state or release,
through Swarupa-Sthiti, one attains Kaivalya or absolute independence and is
established in the Absolute. Therefore, there is no possibility of enjoying divine
objects. The soul is essentially Sat Chit Ananda- Existence-Knowledge-BLISS.
The released soul has no need for a relative bLISS. Some teachers consider the
nature of soul as Sat (being) and Chit (consciousness) and have objection to
associate the attribute of Ananda (bLISS) with it- they say that the soul pants for
bLISS and, therefore, it has not bLISS in itself. The point to be considered in this
respect is that Jiva, the soul, is of ever-lasting (Sat) and conscious (Chit) nature;
it has existed, exists and will respectively exist in the past, present and future,
yet a man has the desire to live for ever and makes efforts to that effect. What is
strange if in a similar manner Jiva which has the attribute of consciousness (full
of knowledge) tries all his life to gain knowledge. In the same manner, when Sat
and Chit, the attributes of soul, being there, lie pants to attain them. There is
nothing unusual if he should also desire to strive for this attitude of bLISS. So
the Jivatma (Soul) has as much the attribute of BLISS (Ananda) as it has the
qualities of Sat and Chit. By being associated with sense-objects it experience
pleasure from them and by being associated with Brahman it enjoys
Brahmananda (bLISS of God). This establishes the fact that Jiva (soul) is of the
nature of Sat (existence), Chit (consciousness) and Ananda (bLISS). The
attributes of Sat, Chit and Ananda of the soul are matters of experience. Sat: In
the thoughtless state of concentration the continuous flow of the idea "Am"
"Am" is experienced. This asmitanugat Samadhi is an indication of the natural
attribute of Sat of the soul. Chit: The flow of both energies of knowledge and
aetion (subtle Prana) born of the contact of Chitta with the conscious Jiva is
continuous and unobstructed, day and night. This flow is the sustainer of life of
the three bodies and the five sheaths. This is visualized in a state of Samadhi-
this is not the outcome of the inert principle, the Chitta, but is the result of the
natural conciousness of Jiva and is the indication of the attribute of
consciousness of it. Ananda : Whenever senses are not related with any external
objects or any other thought from previous memory, then the flow of Ananda
(bLISS) during and Anandanugat Samadhi, not being due to objects of the sense,
continues for several minutes, hours or days unobstructedly, according to the
practice. At these moments, a peace and bLISS which words cannot describe is
experienced. This is, to be sure, an indication of the attribute of bLISS in the
Jivatman. In the state of Moksha it is established and all-perfect, all-pervasive,
the sustainer of all, the formless, the partless, Absolute of Brahman. The period
of Moksha continues for one Prantakal or 8,640,000,000 x 36,000
=311,040,000,000,000 years

- The End -

CONCLUSION
Thus the Science of Soul is complete. Now what remains is the Science of
Brahman. In the fullness of time I have written "Brahman Vijnana" on this
subject. The principle adopted in the present science is not absolutely new. This
Seience of Soul is not so easy as it may seem in this book, which I have tried to
present in the form of a pleasing, easy and illuminating style.
However much we may advance in physical sciences, if we lag behind in
understanding the science of soul, the universal agony and endless external
search will go on increasing. The present-day- search for true bLISS and peace is
hollow. True peace is hidden in the heart of every man and it can be attained by
Atma Vijnana, the Science of Soul, as taught by Raja Yoga:

The science that has been described in the pages of this present book is
summarised below.
First: The Food Sheath and the Vital Air Sheath are inside the physical body.
Having attained knowledge of the limbs and parts of the physical body, its
functions, and the relationships with the Food and Vital Air Sheaths, the Sadhaka
of Raja Yoga acquires intellectual truth. Vairagya or dispassion lies in the
background of Sadhana-spiritual practice. Having understood the true nature of
the physical body to which man is so much attached, one acquires dispassion. In
the Food Sheath or Annamaya Kosha, the physical body that has sprung from the
union of Raja and Virya (ovum and sperm) is sustained by food; hence it is
called Annamaya Kosha or the Food Sheath. In this book I have given detailed
description of the network of subtle nerves such as Ida, Pingala, Susumna, etc.,
which are in the physical body. Then, there is a description of the gross Indriya-s
and the sensory and motor nerves. Then the gross elements and the centre of
knowledge, which is the brain, and the heart, which is the centre of the vision of
self, have been described. The Chakra-s or centres of psychic energy have been
detailed with knowledge and meditation pertaining to the luminous Kundalini
shakti. Second : Pranamaya Kosha, the Vital Air Sheath, the origin of Prana, its
characteristics and its functions have been described in detail. In carrying out the
gross functions, Annamaya and Pranamaya Kosha-s are mutually
interdependent. Third: In Manomaya Kosha comes the topic of Antahkarana
Chatustaya, the four-fold internal organ. In this section, it has been shown how
our mind, intellect, Ahamkara and Chitta have arisen in the process of evolution.
The functions of these four and their activities have been sufficiently described.
In Manomaya Kosha, the Mind Sheath the Jnanendriya-s and Karmendriya-s
with their leader, the mind, have been described. Their origin, characteristics,
mutual functions, objects and location have been detailed upon the basis of
experience. Fourth: In Vijnanamaya Kosha, the Intellect Sheath, the
Jnanendriya-s, Karmendriya-s, mind and the lord of the mind, 'intellect', its
nature, origin, characteristics, location, functions and the realisation of gross and
subtle elements, 'Tanmatra-s' by Samprajnata Samadhi and attainment of
discriminative knowledge of Prakriti and Purusa in Ritambhara Prajna or truth-
bearing vision- all these subjects have been explained. These two parts of the
subtle body- Manomaya and Vijnanamaya Kosha-s belong together. Fifth: In
Anandamaya Kosha, the BLISS Sheath, the orb of Brahman and Prakriti,
through the limited adjunct of the ether of the heart, and the orbs of subtle Prana,
Ahamkara, Chitta and the individual soul have all been described with their
characteristics, the mutual differences, location and subtle functions. These have
been detailed upon the basis of my own experiences. Supreme dispassion and
attainment of liberation have also been described in detail. In this 'Science of
Soul' I have included my own experiences on an experimental basis which I
acquired in the region of the Himalayas, in the realm of Gangotri, through
intense Sadhana. I will consider this Sadhana, and the effort of writing this book
fruitful when readers awaken in their hearts the desire to realise the secrets of the
most sacred science of soul. This rare human birth, which is a gift from God, is
not meant for mere sense-enjoyment, but is meant for realising the self, for
acquiring the science of soul, through the eight limbs of Yoga as propounded in
Raja Yoga. This is the best use of the human birth.

In other words: O aspirants! Having renounced all ritualistic actions, such as

Yajna, etc., devote yourself to the practice of Yoga and realise the Supreme
Brahman by acquiring perfect peace. It has also been said:

"The fire of Yoga soon destroys all sins, and having acquired right knowledge
one attains release."
O Param Atman- Supreme Soul-Supreme Father- O Saviour! Lift us from the
darkness of ignorance. O Lord ! May you confer nectarine liberation on your
devotees by illuminating the pure path of the soul by Your Light of Lights, by
the Light of Knowledge!

Om Shantih, Shantih, Shantih ! Om Peace, Peace, Peace !!

GLOSSARY