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Books > Philosophy > SCIENCE OF SOUL: Atma-Vijnana (A Practical Exposition of ancient method of visualisation of Soul)
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SCIENCE OF SOUL: Atma-Vijnana (A Practical Exposition of ancient 

method of visualisation of Soul)
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SCIENCE OF SOUL: Atma-Vijnana (A Practical Exposition of ancient method of visualisation of Soul)
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Introduction

In ancient times householders, who had completed their family responsibilities and wee growing old, retired from worldly activities to meditate in the forest. Great Brahmacharin-s, religious, celibates, inspired by the desire to help the world and attain spiritual realization, 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 people but also kings and emperors had absolute confidence that the teachers to whom their boys were sent for education 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 al 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 Brahmacharya (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 and simple. Having approached such Mahatma-s 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 sartisfaction.

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, self-effort, right conduct, self-control, endurance and contentment. Because one 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 Acharya-s or teachers received students who were humble, pure, sweet-tongued and gentle. They used to initiate them and 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 Anushthana - 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, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi (moral restraints and observance, physical postures, breath-control, abstaction, 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. Of heart. In the Upanisada-s this tradition of receiving Brahma Vidya by approaching a Guru is clearly described. The student has to live with Guru performing Tapa-s (austerities and penance) in the form of service of the Guru, thereby purifying his heart, and has to learn from hi,. 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.

Those ancient Acharya-s or teachers received students who were humble, pure, sweet-tongued and gentle. They used to initiate them and 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 Anushthana - 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, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi (moral restraints and observances, physical postures, breath-control, abstaction, 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 Upanisada-s this tradition of receiving Brahma Vidya by approaching a Guru is clearly described. The student has to live with Guru performing Tapa-s (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 received 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 practiced 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 spiritual enquiry has been kindled so that they transcend the duties of the world, who are practicing whole time 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 Pratyhara or withdrawal of senses, Dharana or concentration, Dhyana or meditation, Samadhi or superconsciousness, and in the realisation in 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 excellent 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 Sadhhaka should then follow the following course:-

1. Pratyahara Sadhana (Practice of withdrawal of sense). In this Sadhana the senses are withdrawn from the sense, objects of the outside world and the Sankalpa-s and Vikalpa-s (thoughts and imagination of the mind) are checked. One learns by constant endeavour to keep the mind free from all thoughts of objects and to maintain the one-pointedness, of mind.

2. Dharana Sadhana. Dharana or concentration is perfected by centring the mind either on one of the internal centers of the body or on an external object. This is a preliminary step as a help towards the practice of meditation.

3. Dhyana Sadhana. By the practice of meditation the aspirant enters into the gross part of the body (Annamaya Kosha or Food Sheath). Meditation on the gross form of an object constitutes one degree of identification-Savitarka Samadhi (Superconsciousness on the reasoning plane).

4. Awakening of Kundalini. The latent divine force in the body, and the piercing of the six chakra-s (plexus centres) of the Sushumna (subtle channel of the spinal cord). By the practice of Savitarka Samadhi one refines internal realisation.

5. Pranamaya Kosha Vijnana (Knowledge of the Vital Air Sheath). By the practice of Savitarka Samadhi the aspirant distinguishes between the two sheaths-Annamaya (Food Sheath) and Pranamaya (Vital Air Sheath). He has to realize directly all the knowledge pertaining to the Prana-s or vital airs.

Second Year

1. Brahmarandhra Pravesh (entry into the Great Hole in the crown of the head). In Samprajnata Samadhi (Samadhi with consciousness), by the effort of meditation, the Yogi enters into Brahmarandhra and realizes Manomaya Kosha (Mind Sheath), Vijnanamaya Kosha (Intellect Sheath) and their mutual relationship. Then the next stage of Brahmarandhra Pravesh follows.

2. In the Manomaya Kosha or Mind Sheath. By Samprajnata Samadhi the Yogi has to realize mind, the functions of the senses and the organs of action and the function of mind (its action of give and take) co-joined with the senses.

3. In the Vijnanamaya Kosha or Intellect Sheath. By the practice of Savichara Samadhi one has to realize the functional relationship of mind and Buddhi (Intellect.) This includes the realisation of gross elements and subtle elements (Tanmatra-s)

4. Attainment of the knowledge of the Sukshma Sharira (Astral Body). The astral body is composed of mind sheath, intellect sheath 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 realize the knowledge of the astral body and its functions, how it can be controlled, and the attainments the student can gain through this body.

5. Direct realisation of the gross worlds and the higher worlds, how this science is attained, how one visualizes the higher worlds through the astral body.

Third Year

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

1. Entry into the heart. Through Savichara and Nirvichara Samadhi one attains realisation of the causal body, Anandamaya Kosha (Bliss Sheath in the heart) together with its six constituent elements: subtle Prana, Ego, Chitta, Jiva (individual soul), Prakriti (matter), Brahman (the Absolute).

2. The knowledge of the mutual relationship of the six factor of the causal sheath. Individual soul and Brahman are realised through the causal body, therefore they are considered as factors of the causal body. But they are not related to the causal body in the same way as the limbs to the physical body. While the other four are related as the limbs to the body, the relationship of the causal body and Jiva and Brahman is like that of a container and the contained Adhara-Adheya Sambandha.

3. By the practice of Asamprajnata Samadhi (illumination without individual consciousness) the Samskara-s (mind impressions) are dissolved or made inactive.

4. Attainment of Para Vairagya or supreme dispassion, that is, detachment from the three Guna-s (qualities of matter) – Sattwa Rajas and Tamas (purity, passion and inertia). Until all these three are transcended the Soul is bound to enjoy worldly experiences.

5. Establishment in the Swarupa or essential nature, by attainment of Brahma-Sthiti (firm repose in Brahma).

The above course is for the best type of aspirants. A medium class aspirant attains the knowledge of one sheath in one year, thus in five years he completes the course. For other aspirants no period is fixed.

Instruction in the practical attainment of these are given at my Ashrama-s:

YOGA NIKETAN
1. Muni-ki-Reti (Rishikesh).
2. Uttarkashi.
3. Gangotri.
. 4. Pahalgam.
5. Manali and
6. New Delhi.

About the Book:

First and the most important in the series of books on ancient higher yoga by one of the greatest yogis of the 20th century. Swami Yogeshwaranand Saraswati. The unique feature and importance of his works lies in the fact that these are not based merely on a thorough study and complete understanding of the ancient scriptures but more on the knowledge gained directly during his long samadhis which culminated in his realization of soul and God. Even at the age of 99 he kept on imparting in his ashrams, the invaluable knowledge gained by him to keen aspirant of all faiths from many countries.

Yoga is for all religions. The ultimate aim of all religions of the world is the realization of soul and God. A study of the boks written by Swami Yogeshwaranand Saraswati on the subject of higher yoga at once strikes the aspirant about the practical way explained in detail which he cn follow to achieve his life's goal.

For those who refuse to accept anything in life, without a scientific proof, a study of Swamiji's books on the realization of soul and God may well prove to be what they need, becuase of the scientific and logical manner in which the subject has been dealt with.

In this book the author has described all the steps which have to be taken by the aspirant, one by one, to achieve the final goal of self realization. By relating his own experience and taking the aspirant, step by step, through every stage he has made the world's most difficult subject appear quite easy to grasp and practise. The various stages described and what the aaspirant will experience in his search include. Yogic Asanas, Pranayama (Breath control), Pratyahara (withdrawal of senses), Dharana (concentration), Dhayana (Meditation), Samadhi (Super-consiousness), Awakening of Kundalini (latent divine force in the body) realization through physical, subtle body, causual body, the realization of five sheaths (food, Prana, mind, intellect and blish) and ultimately the soul.

A treatise on higher yoga and invaluable manual for the advanced aspirants and those engaged in research and study of higher yoga. Swamiji has placed this subtlest of subtle sciences for above any other branch of science. Some day, when the top scientists of the world pay this science the attention it deserves, his books will give all the basic material for their research and cause a stire in the world of science.

About the Author:

Shri Yogeshwaranand Parmahans formerly known as Brahmachari Vyas Devji, left his home of a tender age of fourteen in search of knowledge and self-realisation. The young Brahmachari spent the early years of his life in the study of sanskrit and mastering. the scriptural lore. He, then, followed the path of ancient rishis of the Himalayas and practised the most difficult tapasya and Yogic Sadhana while continuing the search of real guru who could lead him to the final goal. He came across a number ascetics about whom one reads only in the scriptures but his search came to an end only when he met Avadoot Swami Almanandji, who had then returned from Tibet.

By constant and dedicated practice of meditation he experienced various types f Samadhis, some of them lasting for several weeks which culminated in his gaining knowledge of self-realization, origin and dissolution of cosmos and the goal of human existence. The esoteric knowledge which used to pass from guru to disciple through personal relationship and which sometimes required not only a whole lifetime but several lives, has now been set down, at the behest of his guru, in his books.

He joined the Brahma on April 23, 1985 at the age of ninty-nine.

 

CONTENTS

 

INTRODUCTION 1
REALISATION IN 3 YEARS 4
First Year - Practice of withdrawal of senses,  
Concentration, Practice of meditation, Awakening  
of Kundalini, Knowledge of Vital Air Sheath. 4
Intellect Sheath, Knowledge of astral body,  
Gross worlds. 5
Third Year- Knowledge of Bliss Sheath, Causal Body  
and Atman 6
HOW DID I ACQUIRE THIS SCIENCE OF SOUL? 8
Renouncing home 8
Gurudeva is found 9
Preliminary lessons 10
Trance in water 12
I meet Satguru 13
PROLEGOMENA 15
Trinity of body and five sheaths 15
The first four limbs of Yoga and their functions  
Restraints, observances, postures, breath control 22
That last four limbs of Yoga and their functions 24
Meditation 26
Samadhi 26
What is Samadhi? 28
Tamas predominating Samadhi 28
The strength of the practice 29
Rajas predominating Samadhi 30
Sattwa predominating Samadhi 32
Nirbij Samadhi 33
CHAPTER I

 

FOOD SHEATH (ANNAMAYA KOSHA) AND ITS SCIENCE 35
The basic question of life 35
Enjoyment and release for the individual soul 36
Essentiality of the body for the liberation of the soul 37
Ignorance about atmapuri (the abode of Atman)  
and the necessity of the knowledge of it -  
Ten centers, The Food Sheath 37
Atmapuri - the abode of soul 38
The main parts of the physical body 38
Head, neck, chest 40
Abdomen 42
Pelvis and legs, bones, skull 43
1. Bones, Skull, Spinal column 43
2. Muscles 45
3. Digestion and assimilation 46
4. Circulation (blood and lymph) 47
Illustration No. 1 - Seat of individual soul in the heart 48
5. Respiration (breathing) 49
Illustration No. 2 - Lungs 51
6. Excretion 51
Nervous system 52
Illustration No. 3 - Skeleton of Human Body 53
Illustration No. 4 - Inter-relationship between brain, spinal  
column, sushumna, etc. 54
Karmendriya-s - Organs of action 55
Illustration No. 5 - Cerebrum or the large brain 55
Illustration No. 6 - Senses of perception 56
8. Glands 56
Glends - Pineal, thymus, thyroid, parathyroids,  
pituitary, mammary, suprarenal (or adrenal) 56
Prostate and testes 58
9 Reproduction (sex activity) 58
Entry into Annamaya Kosha Food Sheath 61
The developing of Food Sheath 62
Other systems 63
Stability of Food Sheath 64
Functions of Food Sheath 65
In the step of sleep 66
Method of Sadhana (spiritual practice) 66
The Chakra-s 69
The root of the Chakra-s 70
Kundalinini, the coiled mystic force 70
Illustration No. 7 - Chakra-s and Susumma according to  
Tantrik scriptures 70
Kundalini according to Raja Yoga and my  
own experience 71
Illustration No. 8 - The realisation of the Chakra-s 72
Kundalini and its awakening 73
Other views regarding Kundalini 74
The cause of not seeing light in the Chakra-s 75
Invisibility of subtle objects in a gross form 77
Logic about Kundalini and Chakra-s 77
The awakening of Kundalini 77/td>
Forms of awakening 78
Illustration No 9 - Pranoththana and Kundalini in  
luminous state 78
The ascent of Prana-s (Pranotthana) 78
The luminous awakening of Kundalini 80
The vision of Chakra-s 82
1. Muladhara Chakra 82
Table of Chakra-s, their root letters,  
according to Tantrik scriputres 84-85
2. Swadhishthana Chakra 86
3. Manipura Chakra 87
4. Surya Chakra 88
5. Chandra Chakra 88
6. Anahata Chakra 88
The abode of conscious principle 89
7. Vishudha Chakra 91
8. Ajna Chakra 91
The Other's views 94
Manas Chakra 94
Soma, Lalana, Kala Chakra-s and Sahasrara 94
The Power attained by the visualisation of Chakra-s 96
Special Prana Sadhana 97
Meditation of Prana in the Chakra-s 97
CHAPTER II

 

VITAL AIR SHEATH (PRANAMAYA KOSHA) AND ITS SCIENCE 101
Discrimination from the Science of food Sheath 101
The fruit of discrimination 101
The general description of Prana (vital air) 102
The characteristics of Prana 103
Origin of Prana 103
The nature, abode and relation of Prana 103
Illustration No. 10-(A) Pranamaya Kosha 104
The function of Pranamaya Kosha according  
to its parts 105
Illustration No. 10-(B) Parts of Pranamaya Kosha 105
The description of the sub-Prana-s: Devadatta,  
Krikal, Kurma, Noga, Ddhananjaya 108
The functions of Pranamaya Kosha (Vital Air Sheath) 109
The size of Pranamaya Kosha 110
The visualisation of the functions of Prana 110
Mutual relation between mind and gross and  
subtle Prana-s 112
Illustration No. 11- The relationship of subtle and  
causal bodies with the Pranamaya Kosha 112
A doubt (as to why Pranamaya Kosha is given  
so much importance) is cleared 114
CHAPTER III

 

MIND SHEATH (MANOMAYA KOSHA) AND ITS SCIENCE 117
Antahkarana Chatustaya( fourfold internal organ) 117
Illustration No. 12 - The fourfold Antahkarana and  
mutual relationship 117
Meaning of Antahkarana 121
Antahkarana is the seat of all experience and  
realisations 121
Views of scriptures 122
Ascertaining of the functions of fourfold instrument 122
Relationship of four Anga-s with sheaths 125
First constituent of Antahkarana - The Manas Tattwa 125
Second constituent of Antahkarana - Buddhi Tattwa 132
Third constituent of Antahkarana - The Ahamkara 137
Fourth constituent of Antahkarana- Chitta 145
Corporeal Antahkarana 150
The Centre of energy 151
Process of pervasions of Jhana and Kriya  
(knowledge and action) 152
Mover of the body-machine 152
Veils of Purusa and salvation therefrom 152
Cessation of the Antahkarana 154
Limbs of Antahkarana and their analysis 154
Antahkarana Chatustaya 154
Vision of contact of conscious Atman with the Chitta 155
Kriya 155
Jnana (knowledge) 156
Flow of this Chitta is of two types 156
Inward flow (Antarmukhi Vritti) 156
Outward flow (Bahirmukhi Vritti) 157
Other Vritti-s of the Chitta 159
Samskara-s 159
Functions of Chitta 160
Distinction between Chitta and Purusa 161
Utility of Chitta 162
Chitta-Vashittwa (control of Chitta) 163
How Chitta is mistaken for the self 164
Can all these impression enter into this small Chitta? 164
Relation of Vritti-s 166
Characteristics of Nidra (sleep) 166
Nature of sleep 167
Varieties of sleep 167
Method of realising sleep 169
Nature of sleep 169
Control of sleep 171
Main virtue of sleep 171
Last vritti of Chitta- Smriti(memory) 171
Nature of Smriti 172
Bhavita Smartavya Smriti 173
Abhavita Smartavya Smriti 173
Fruits of memory 173
Smriti Matra Phala and Vipaka 173
Absence of Smriti or memory 174
Explanation of Buddhi Vritti-s 175
Pramana-s 176
Anumama (inference) 177
Agama (testing or scriptures) 177
Viparyaya (misconception) 177
Vikalpa (imagination) 177
Vritti-s of Ahamkara and Manas 179
Manomaya Kosha (Mind Sheath) 179
Introductory 179
Importance of both sheaths belonging to astral body 179
Fetters of objects 180
Formation of Manomaya Kosha (Mind Sheath) 180
Means of Moksha 181
Abode of astral body 181
First vision Brahmarandhra 181
Description of illustration of Brahmarandhra 182
Illustration No. 13 - Visualisation of the functions  
of the astral body 183
Relationship of Brahmarandhra with the physical body 183
Forms of these under the influence of the three Guna-s 184
Activity of Manas Tattwa 184
Vision of Brahmarandhra through introspection 185
Relationship of subject and instrument 188
Support of orbs 188
Visualization of the functions of Brahmarandhra 189
Some points of remember 190
Secret of acquiring knowledge 190
Ascertainment of positions of Brahmarandhra and soul 191
Introduction to Manas-Tattwa or mind 193
Define view about Manas-Tattwa 194
Control of mind 195
What is Pratyahara? 196
Concentration of mind 197
Dhyana (Meditation) 197
Realisation of the functions of mind 198
Predominance of Tattwa-in the organs of action  
(Karmendriya-s) 201
Predominance of Tattwa-s in the senses of perception  
(Jnanendriya-s 201
Sequence of inner vision of functions of every  
Karmendriya 202
Illustration No. 14 - Manomaya Kosha under the  
influence of lust, anger, fear and grief 202
Organ of excretion 203
Illustration No. 15 - Visualisation of foot and Visualisation  
of the organ of evacuation (Karmendriya Guda) 204
Organ of generation 205
Organ of locomotion 206
Hands 207
Organ of speech 207
Function of speech 209
Jnanendriya-s (organs of perception) 210
Organ of smell 210
Visualising the function of the organ of smell 211
Organ of taste 212
Illustration No. 16 - Visualisation iof Jnanendriya-s  
and their objects 212
Organ of sight 213
Reflection 213
Organ of touch 214
Organ of hearing 214
Necessity of mystic vision 215
CHAPTER IV

 

INTELLECT SHEATH (VIJNANAMAYA KOSHA)  
AND ITS SCIENCE 217
Ritambhara Prajna (truth-bearing intellect) 218
Power of Samyama 220
Is such overcoming of obstacles right and rational? 220
Realisation is possible through divine eye 222
Essential nature of five gross elements and way  
to realise them 224
Great element of earth 226
Illustration No. 17 - Threefold colours of the five elements 227
Building of body 228
Great element of water 229
Great element of fire 230
Great element of air 233
Great element of ether 236
The process of realising the Pancha Tanmatra-s or  
Sukshma Mahabhuta-s (five subtle elements) 237
Gandha-Tanmatra, subtle elements of smell 240
Method of realisation of smell-Tanmatra 241
Rasa-Tanmtra, subtle element of taste 243
Rupa-Tanmatra, subtle element of form 243
Sparsha-Tanmatra, subtle element of touch 245
Shabda-Tanmatra, subtle element of sound 245
Knowledge of the universe 247
Some realisations pertaining to Vijnanamaya Kosha  
(Intellect Sheath) 248
Illustration No. 18 - The subtle eye off wisdom or  
divine eye 248
Harmony and disharmony in Brahmarandhra and  
Anandamaya Kosha(Bliss Sheath) 249
Illustration No. 19 - Comparison and contrast of  
the astral body in Brahmarandhra and  
the causal body in the heart 250
Realisation of the condition of Pratyahara  
(withdrawal of senses) 251
The visualisation of astral and causal bodies 253
Illustration No. 20 - Visualisation of Pratyahara  
(withdrawal) 253
Illustration No. 21 - Visualisation of the astral and  
causal bodies 253
Special points 254
CHAPTER V

 

BLISS SEHATH (ANANDAMAYA KOSHA)  
AND ITS SCIENCE 256
Nature of Bliss Sheath 256
Position of Bliss Sheath 256
Constituents of Bliss Sheath 259
Brahmarandhra and heart 265
Illustration No. 22 - Six orbs in Bliss Sheath 265
Illustration No. 23 - Causal body in heart, showing  
Jivatman and six orbs in the form of girdles 266
Origin of human life 266
Duty of man 267
Description of Atman (supreme self) abiding in the  
city of Brahman 268
Means of enjoyment and release 272
Residence of the individual soul in the internal organ 273
Release form bondage 273
Realisation of the colours and forms of Chitta 275
Illustration No. 24 - Various modifications of Chitta 277
The realisation of the two modifications Chitta 278
Some visions of Bliss Sheath 279
Realisation of conscious of knowledge and action 280
Realisation of various facts which perform various  
functions due to mutual reciprocation 281
Several other forms of Chitta 282
Illustration No. 25 - Process showing formation of  
sound Samskara-s (impression) 284
Realisation of impressions of Samskara-s 285
Cosmic mind-stuff is the repository of all Samskara-s 285
Illustration No. 26, 26A - The relationship of individual  
and cosmos during the state of meditation 286
Samskara-s under the influence of Guna-s 287
Indifference towards Samskara-s 288
Control of Samskara-s 288
Burnt-up state of Samskara-s 288
Inquiry of Bliss 290
Difference between Jnana and Ananda 290
What is the nature of Ananda(Bliss)? 290
Shanti(peace) 292
Varieties of Bliss 292
Realisation of subtle and causal bodies apart from  
physical body 295
Another way to visualise the astral body 296
Individual bondage 298
Finding passage in sheaths and bodies, first,  
second, third, fourth paths 299
Vyuttahan - the process to come out 301
Realisation of Viveka Khyati or discriminative  
understanding 302
Viparyaya (wrong knowledge) and Vikalpa (imagination) 304
Vision of self or vision of illusion 305
Method of removing the illusions 305
Illusionless state 306
The sequence of Swarup Sthiti (essential nature) 307
Bhoga or enjoyment 308
Apavarga or release 309
Vision of Hiranyamaya Kosha (Golden Sheath) 310
Experience of 'I am' -ness 310
Vigorous search of the spiritual world 311
Abhaya Dhama or fearless abode 313
Formless vision 314
Realisations pertaining to death 319
Illustration No. 27 - Departure of astral body  
associated with the causal body 321-322
Illustration No. 28 - Sttawik, Rajasik, Tamasik  
State in Heaven  
CONCLUSION 328
GLOSSARY 331
Sample Pages

















SCIENCE OF SOUL: Atma-Vijnana (A Practical Exposition of ancient method of visualisation of Soul)

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2014
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Introduction

In ancient times householders, who had completed their family responsibilities and wee growing old, retired from worldly activities to meditate in the forest. Great Brahmacharin-s, religious, celibates, inspired by the desire to help the world and attain spiritual realization, 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 people but also kings and emperors had absolute confidence that the teachers to whom their boys were sent for education 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 al 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 Brahmacharya (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 and simple. Having approached such Mahatma-s 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 sartisfaction.

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, self-effort, right conduct, self-control, endurance and contentment. Because one 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 Acharya-s or teachers received students who were humble, pure, sweet-tongued and gentle. They used to initiate them and 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 Anushthana - 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, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi (moral restraints and observance, physical postures, breath-control, abstaction, 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. Of heart. In the Upanisada-s this tradition of receiving Brahma Vidya by approaching a Guru is clearly described. The student has to live with Guru performing Tapa-s (austerities and penance) in the form of service of the Guru, thereby purifying his heart, and has to learn from hi,. 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.

Those ancient Acharya-s or teachers received students who were humble, pure, sweet-tongued and gentle. They used to initiate them and 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 Anushthana - 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, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi (moral restraints and observances, physical postures, breath-control, abstaction, 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 Upanisada-s this tradition of receiving Brahma Vidya by approaching a Guru is clearly described. The student has to live with Guru performing Tapa-s (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 received 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 practiced 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 spiritual enquiry has been kindled so that they transcend the duties of the world, who are practicing whole time 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 Pratyhara or withdrawal of senses, Dharana or concentration, Dhyana or meditation, Samadhi or superconsciousness, and in the realisation in 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 excellent 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 Sadhhaka should then follow the following course:-

1. Pratyahara Sadhana (Practice of withdrawal of sense). In this Sadhana the senses are withdrawn from the sense, objects of the outside world and the Sankalpa-s and Vikalpa-s (thoughts and imagination of the mind) are checked. One learns by constant endeavour to keep the mind free from all thoughts of objects and to maintain the one-pointedness, of mind.

2. Dharana Sadhana. Dharana or concentration is perfected by centring the mind either on one of the internal centers of the body or on an external object. This is a preliminary step as a help towards the practice of meditation.

3. Dhyana Sadhana. By the practice of meditation the aspirant enters into the gross part of the body (Annamaya Kosha or Food Sheath). Meditation on the gross form of an object constitutes one degree of identification-Savitarka Samadhi (Superconsciousness on the reasoning plane).

4. Awakening of Kundalini. The latent divine force in the body, and the piercing of the six chakra-s (plexus centres) of the Sushumna (subtle channel of the spinal cord). By the practice of Savitarka Samadhi one refines internal realisation.

5. Pranamaya Kosha Vijnana (Knowledge of the Vital Air Sheath). By the practice of Savitarka Samadhi the aspirant distinguishes between the two sheaths-Annamaya (Food Sheath) and Pranamaya (Vital Air Sheath). He has to realize directly all the knowledge pertaining to the Prana-s or vital airs.

Second Year

1. Brahmarandhra Pravesh (entry into the Great Hole in the crown of the head). In Samprajnata Samadhi (Samadhi with consciousness), by the effort of meditation, the Yogi enters into Brahmarandhra and realizes Manomaya Kosha (Mind Sheath), Vijnanamaya Kosha (Intellect Sheath) and their mutual relationship. Then the next stage of Brahmarandhra Pravesh follows.

2. In the Manomaya Kosha or Mind Sheath. By Samprajnata Samadhi the Yogi has to realize mind, the functions of the senses and the organs of action and the function of mind (its action of give and take) co-joined with the senses.

3. In the Vijnanamaya Kosha or Intellect Sheath. By the practice of Savichara Samadhi one has to realize the functional relationship of mind and Buddhi (Intellect.) This includes the realisation of gross elements and subtle elements (Tanmatra-s)

4. Attainment of the knowledge of the Sukshma Sharira (Astral Body). The astral body is composed of mind sheath, intellect sheath 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 realize the knowledge of the astral body and its functions, how it can be controlled, and the attainments the student can gain through this body.

5. Direct realisation of the gross worlds and the higher worlds, how this science is attained, how one visualizes the higher worlds through the astral body.

Third Year

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

1. Entry into the heart. Through Savichara and Nirvichara Samadhi one attains realisation of the causal body, Anandamaya Kosha (Bliss Sheath in the heart) together with its six constituent elements: subtle Prana, Ego, Chitta, Jiva (individual soul), Prakriti (matter), Brahman (the Absolute).

2. The knowledge of the mutual relationship of the six factor of the causal sheath. Individual soul and Brahman are realised through the causal body, therefore they are considered as factors of the causal body. But they are not related to the causal body in the same way as the limbs to the physical body. While the other four are related as the limbs to the body, the relationship of the causal body and Jiva and Brahman is like that of a container and the contained Adhara-Adheya Sambandha.

3. By the practice of Asamprajnata Samadhi (illumination without individual consciousness) the Samskara-s (mind impressions) are dissolved or made inactive.

4. Attainment of Para Vairagya or supreme dispassion, that is, detachment from the three Guna-s (qualities of matter) – Sattwa Rajas and Tamas (purity, passion and inertia). Until all these three are transcended the Soul is bound to enjoy worldly experiences.

5. Establishment in the Swarupa or essential nature, by attainment of Brahma-Sthiti (firm repose in Brahma).

The above course is for the best type of aspirants. A medium class aspirant attains the knowledge of one sheath in one year, thus in five years he completes the course. For other aspirants no period is fixed.

Instruction in the practical attainment of these are given at my Ashrama-s:

YOGA NIKETAN
1. Muni-ki-Reti (Rishikesh).
2. Uttarkashi.
3. Gangotri.
. 4. Pahalgam.
5. Manali and
6. New Delhi.

About the Book:

First and the most important in the series of books on ancient higher yoga by one of the greatest yogis of the 20th century. Swami Yogeshwaranand Saraswati. The unique feature and importance of his works lies in the fact that these are not based merely on a thorough study and complete understanding of the ancient scriptures but more on the knowledge gained directly during his long samadhis which culminated in his realization of soul and God. Even at the age of 99 he kept on imparting in his ashrams, the invaluable knowledge gained by him to keen aspirant of all faiths from many countries.

Yoga is for all religions. The ultimate aim of all religions of the world is the realization of soul and God. A study of the boks written by Swami Yogeshwaranand Saraswati on the subject of higher yoga at once strikes the aspirant about the practical way explained in detail which he cn follow to achieve his life's goal.

For those who refuse to accept anything in life, without a scientific proof, a study of Swamiji's books on the realization of soul and God may well prove to be what they need, becuase of the scientific and logical manner in which the subject has been dealt with.

In this book the author has described all the steps which have to be taken by the aspirant, one by one, to achieve the final goal of self realization. By relating his own experience and taking the aspirant, step by step, through every stage he has made the world's most difficult subject appear quite easy to grasp and practise. The various stages described and what the aaspirant will experience in his search include. Yogic Asanas, Pranayama (Breath control), Pratyahara (withdrawal of senses), Dharana (concentration), Dhayana (Meditation), Samadhi (Super-consiousness), Awakening of Kundalini (latent divine force in the body) realization through physical, subtle body, causual body, the realization of five sheaths (food, Prana, mind, intellect and blish) and ultimately the soul.

A treatise on higher yoga and invaluable manual for the advanced aspirants and those engaged in research and study of higher yoga. Swamiji has placed this subtlest of subtle sciences for above any other branch of science. Some day, when the top scientists of the world pay this science the attention it deserves, his books will give all the basic material for their research and cause a stire in the world of science.

About the Author:

Shri Yogeshwaranand Parmahans formerly known as Brahmachari Vyas Devji, left his home of a tender age of fourteen in search of knowledge and self-realisation. The young Brahmachari spent the early years of his life in the study of sanskrit and mastering. the scriptural lore. He, then, followed the path of ancient rishis of the Himalayas and practised the most difficult tapasya and Yogic Sadhana while continuing the search of real guru who could lead him to the final goal. He came across a number ascetics about whom one reads only in the scriptures but his search came to an end only when he met Avadoot Swami Almanandji, who had then returned from Tibet.

By constant and dedicated practice of meditation he experienced various types f Samadhis, some of them lasting for several weeks which culminated in his gaining knowledge of self-realization, origin and dissolution of cosmos and the goal of human existence. The esoteric knowledge which used to pass from guru to disciple through personal relationship and which sometimes required not only a whole lifetime but several lives, has now been set down, at the behest of his guru, in his books.

He joined the Brahma on April 23, 1985 at the age of ninty-nine.

 

CONTENTS

 

INTRODUCTION 1
REALISATION IN 3 YEARS 4
First Year - Practice of withdrawal of senses,  
Concentration, Practice of meditation, Awakening  
of Kundalini, Knowledge of Vital Air Sheath. 4
Intellect Sheath, Knowledge of astral body,  
Gross worlds. 5
Third Year- Knowledge of Bliss Sheath, Causal Body  
and Atman 6
HOW DID I ACQUIRE THIS SCIENCE OF SOUL? 8
Renouncing home 8
Gurudeva is found 9
Preliminary lessons 10
Trance in water 12
I meet Satguru 13
PROLEGOMENA 15
Trinity of body and five sheaths 15
The first four limbs of Yoga and their functions  
Restraints, observances, postures, breath control 22
That last four limbs of Yoga and their functions 24
Meditation 26
Samadhi 26
What is Samadhi? 28
Tamas predominating Samadhi 28
The strength of the practice 29
Rajas predominating Samadhi 30
Sattwa predominating Samadhi 32
Nirbij Samadhi 33
CHAPTER I

 

FOOD SHEATH (ANNAMAYA KOSHA) AND ITS SCIENCE 35
The basic question of life 35
Enjoyment and release for the individual soul 36
Essentiality of the body for the liberation of the soul 37
Ignorance about atmapuri (the abode of Atman)  
and the necessity of the knowledge of it -  
Ten centers, The Food Sheath 37
Atmapuri - the abode of soul 38
The main parts of the physical body 38
Head, neck, chest 40
Abdomen 42
Pelvis and legs, bones, skull 43
1. Bones, Skull, Spinal column 43
2. Muscles 45
3. Digestion and assimilation 46
4. Circulation (blood and lymph) 47
Illustration No. 1 - Seat of individual soul in the heart 48
5. Respiration (breathing) 49
Illustration No. 2 - Lungs 51
6. Excretion 51
Nervous system 52
Illustration No. 3 - Skeleton of Human Body 53
Illustration No. 4 - Inter-relationship between brain, spinal  
column, sushumna, etc. 54
Karmendriya-s - Organs of action 55
Illustration No. 5 - Cerebrum or the large brain 55
Illustration No. 6 - Senses of perception 56
8. Glands 56
Glends - Pineal, thymus, thyroid, parathyroids,  
pituitary, mammary, suprarenal (or adrenal) 56
Prostate and testes 58
9 Reproduction (sex activity) 58
Entry into Annamaya Kosha Food Sheath 61
The developing of Food Sheath 62
Other systems 63
Stability of Food Sheath 64
Functions of Food Sheath 65
In the step of sleep 66
Method of Sadhana (spiritual practice) 66
The Chakra-s 69
The root of the Chakra-s 70
Kundalinini, the coiled mystic force 70
Illustration No. 7 - Chakra-s and Susumma according to  
Tantrik scriptures 70
Kundalini according to Raja Yoga and my  
own experience 71
Illustration No. 8 - The realisation of the Chakra-s 72
Kundalini and its awakening 73
Other views regarding Kundalini 74
The cause of not seeing light in the Chakra-s 75
Invisibility of subtle objects in a gross form 77
Logic about Kundalini and Chakra-s 77
The awakening of Kundalini 77/td>
Forms of awakening 78
Illustration No 9 - Pranoththana and Kundalini in  
luminous state 78
The ascent of Prana-s (Pranotthana) 78
The luminous awakening of Kundalini 80
The vision of Chakra-s 82
1. Muladhara Chakra 82
Table of Chakra-s, their root letters,  
according to Tantrik scriputres 84-85
2. Swadhishthana Chakra 86
3. Manipura Chakra 87
4. Surya Chakra 88
5. Chandra Chakra 88
6. Anahata Chakra 88
The abode of conscious principle 89
7. Vishudha Chakra 91
8. Ajna Chakra 91
The Other's views 94
Manas Chakra 94
Soma, Lalana, Kala Chakra-s and Sahasrara 94
The Power attained by the visualisation of Chakra-s 96
Special Prana Sadhana 97
Meditation of Prana in the Chakra-s 97
CHAPTER II

 

VITAL AIR SHEATH (PRANAMAYA KOSHA) AND ITS SCIENCE 101
Discrimination from the Science of food Sheath 101
The fruit of discrimination 101
The general description of Prana (vital air) 102
The characteristics of Prana 103
Origin of Prana 103
The nature, abode and relation of Prana 103
Illustration No. 10-(A) Pranamaya Kosha 104
The function of Pranamaya Kosha according  
to its parts 105
Illustration No. 10-(B) Parts of Pranamaya Kosha 105
The description of the sub-Prana-s: Devadatta,  
Krikal, Kurma, Noga, Ddhananjaya 108
The functions of Pranamaya Kosha (Vital Air Sheath) 109
The size of Pranamaya Kosha 110
The visualisation of the functions of Prana 110
Mutual relation between mind and gross and  
subtle Prana-s 112
Illustration No. 11- The relationship of subtle and  
causal bodies with the Pranamaya Kosha 112
A doubt (as to why Pranamaya Kosha is given  
so much importance) is cleared 114
CHAPTER III

 

MIND SHEATH (MANOMAYA KOSHA) AND ITS SCIENCE 117
Antahkarana Chatustaya( fourfold internal organ) 117
Illustration No. 12 - The fourfold Antahkarana and  
mutual relationship 117
Meaning of Antahkarana 121
Antahkarana is the seat of all experience and  
realisations 121
Views of scriptures 122
Ascertaining of the functions of fourfold instrument 122
Relationship of four Anga-s with sheaths 125
First constituent of Antahkarana - The Manas Tattwa 125
Second constituent of Antahkarana - Buddhi Tattwa 132
Third constituent of Antahkarana - The Ahamkara 137
Fourth constituent of Antahkarana- Chitta 145
Corporeal Antahkarana 150
The Centre of energy 151
Process of pervasions of Jhana and Kriya  
(knowledge and action) 152
Mover of the body-machine 152
Veils of Purusa and salvation therefrom 152
Cessation of the Antahkarana 154
Limbs of Antahkarana and their analysis 154
Antahkarana Chatustaya 154
Vision of contact of conscious Atman with the Chitta 155
Kriya 155
Jnana (knowledge) 156
Flow of this Chitta is of two types 156
Inward flow (Antarmukhi Vritti) 156
Outward flow (Bahirmukhi Vritti) 157
Other Vritti-s of the Chitta 159
Samskara-s 159
Functions of Chitta 160
Distinction between Chitta and Purusa 161
Utility of Chitta 162
Chitta-Vashittwa (control of Chitta) 163
How Chitta is mistaken for the self 164
Can all these impression enter into this small Chitta? 164
Relation of Vritti-s 166
Characteristics of Nidra (sleep) 166
Nature of sleep 167
Varieties of sleep 167
Method of realising sleep 169
Nature of sleep 169
Control of sleep 171
Main virtue of sleep 171
Last vritti of Chitta- Smriti(memory) 171
Nature of Smriti 172
Bhavita Smartavya Smriti 173
Abhavita Smartavya Smriti 173
Fruits of memory 173
Smriti Matra Phala and Vipaka 173
Absence of Smriti or memory 174
Explanation of Buddhi Vritti-s 175
Pramana-s 176
Anumama (inference) 177
Agama (testing or scriptures) 177
Viparyaya (misconception) 177
Vikalpa (imagination) 177
Vritti-s of Ahamkara and Manas 179
Manomaya Kosha (Mind Sheath) 179
Introductory 179
Importance of both sheaths belonging to astral body 179
Fetters of objects 180
Formation of Manomaya Kosha (Mind Sheath) 180
Means of Moksha 181
Abode of astral body 181
First vision Brahmarandhra 181
Description of illustration of Brahmarandhra 182
Illustration No. 13 - Visualisation of the functions  
of the astral body 183
Relationship of Brahmarandhra with the physical body 183
Forms of these under the influence of the three Guna-s 184
Activity of Manas Tattwa 184
Vision of Brahmarandhra through introspection 185
Relationship of subject and instrument 188
Support of orbs 188
Visualization of the functions of Brahmarandhra 189
Some points of remember 190
Secret of acquiring knowledge 190
Ascertainment of positions of Brahmarandhra and soul 191
Introduction to Manas-Tattwa or mind 193
Define view about Manas-Tattwa 194
Control of mind 195
What is Pratyahara? 196
Concentration of mind 197
Dhyana (Meditation) 197
Realisation of the functions of mind 198
Predominance of Tattwa-in the organs of action  
(Karmendriya-s) 201
Predominance of Tattwa-s in the senses of perception  
(Jnanendriya-s 201
Sequence of inner vision of functions of every  
Karmendriya 202
Illustration No. 14 - Manomaya Kosha under the  
influence of lust, anger, fear and grief 202
Organ of excretion 203
Illustration No. 15 - Visualisation of foot and Visualisation  
of the organ of evacuation (Karmendriya Guda) 204
Organ of generation 205
Organ of locomotion 206
Hands 207
Organ of speech 207
Function of speech 209
Jnanendriya-s (organs of perception) 210
Organ of smell 210
Visualising the function of the organ of smell 211
Organ of taste 212
Illustration No. 16 - Visualisation iof Jnanendriya-s  
and their objects 212
Organ of sight 213
Reflection 213
Organ of touch 214
Organ of hearing 214
Necessity of mystic vision 215
CHAPTER IV

 

INTELLECT SHEATH (VIJNANAMAYA KOSHA)  
AND ITS SCIENCE 217
Ritambhara Prajna (truth-bearing intellect) 218
Power of Samyama 220
Is such overcoming of obstacles right and rational? 220
Realisation is possible through divine eye 222
Essential nature of five gross elements and way  
to realise them 224
Great element of earth 226
Illustration No. 17 - Threefold colours of the five elements 227
Building of body 228
Great element of water 229
Great element of fire 230
Great element of air 233
Great element of ether 236
The process of realising the Pancha Tanmatra-s or  
Sukshma Mahabhuta-s (five subtle elements) 237
Gandha-Tanmatra, subtle elements of smell 240
Method of realisation of smell-Tanmatra 241
Rasa-Tanmtra, subtle element of taste 243
Rupa-Tanmatra, subtle element of form 243
Sparsha-Tanmatra, subtle element of touch 245
Shabda-Tanmatra, subtle element of sound 245
Knowledge of the universe 247
Some realisations pertaining to Vijnanamaya Kosha  
(Intellect Sheath) 248
Illustration No. 18 - The subtle eye off wisdom or  
divine eye 248
Harmony and disharmony in Brahmarandhra and  
Anandamaya Kosha(Bliss Sheath) 249
Illustration No. 19 - Comparison and contrast of  
the astral body in Brahmarandhra and  
the causal body in the heart 250
Realisation of the condition of Pratyahara  
(withdrawal of senses) 251
The visualisation of astral and causal bodies 253
Illustration No. 20 - Visualisation of Pratyahara  
(withdrawal) 253
Illustration No. 21 - Visualisation of the astral and  
causal bodies 253
Special points 254
CHAPTER V

 

BLISS SEHATH (ANANDAMAYA KOSHA)  
AND ITS SCIENCE 256
Nature of Bliss Sheath 256
Position of Bliss Sheath 256
Constituents of Bliss Sheath 259
Brahmarandhra and heart 265
Illustration No. 22 - Six orbs in Bliss Sheath 265
Illustration No. 23 - Causal body in heart, showing  
Jivatman and six orbs in the form of girdles 266
Origin of human life 266
Duty of man 267
Description of Atman (supreme self) abiding in the  
city of Brahman 268
Means of enjoyment and release 272
Residence of the individual soul in the internal organ 273
Release form bondage 273
Realisation of the colours and forms of Chitta 275
Illustration No. 24 - Various modifications of Chitta 277
The realisation of the two modifications Chitta 278
Some visions of Bliss Sheath 279
Realisation of conscious of knowledge and action 280
Realisation of various facts which perform various  
functions due to mutual reciprocation 281
Several other forms of Chitta 282
Illustration No. 25 - Process showing formation of  
sound Samskara-s (impression) 284
Realisation of impressions of Samskara-s 285
Cosmic mind-stuff is the repository of all Samskara-s 285
Illustration No. 26, 26A - The relationship of individual  
and cosmos during the state of meditation 286
Samskara-s under the influence of Guna-s 287
Indifference towards Samskara-s 288
Control of Samskara-s 288
Burnt-up state of Samskara-s 288
Inquiry of Bliss 290
Difference between Jnana and Ananda 290
What is the nature of Ananda(Bliss)? 290
Shanti(peace) 292
Varieties of Bliss 292
Realisation of subtle and causal bodies apart from  
physical body 295
Another way to visualise the astral body 296
Individual bondage 298
Finding passage in sheaths and bodies, first,  
second, third, fourth paths 299
Vyuttahan - the process to come out 301
Realisation of Viveka Khyati or discriminative  
understanding 302
Viparyaya (wrong knowledge) and Vikalpa (imagination) 304
Vision of self or vision of illusion 305
Method of removing the illusions 305
Illusionless state 306
The sequence of Swarup Sthiti (essential nature) 307
Bhoga or enjoyment 308
Apavarga or release 309
Vision of Hiranyamaya Kosha (Golden Sheath) 310
Experience of 'I am' -ness 310
Vigorous search of the spiritual world 311
Abhaya Dhama or fearless abode 313
Formless vision 314
Realisations pertaining to death 319
Illustration No. 27 - Departure of astral body  
associated with the causal body 321-322
Illustration No. 28 - Sttawik, Rajasik, Tamasik  
State in Heaven  
CONCLUSION 328
GLOSSARY 331
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