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

atma-vijnana.narod.ru

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: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.
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.
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.
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.
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 yearBrahmarandhra 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.
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.
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).
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.
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: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).
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).
By the practice of Asamprajnata Samadhi (illumination without individual consciousness) the Samskara-s (mind impressions) are dissolved or made inactive.
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.
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 NIKETANMuni -ki - Reti(Rishikesh)
Uttarkashi.
Gangotri.
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.
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.
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.
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 !!



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