Tattva Bodha - Post 18

AVASTHA TRAYAM

Avasthaa trayam Kim

Jagrat-Svapna-Sushupti avasthah

What are the three states

Waking, dream and deep sleep - These are the three states

             

WAKING STATE

Jaagrat avasthaa kaa?

Shrotra aadi jnaana indriyaih,

shabda aadi vishayaih cha,

jnaayate iti,

yaa jaagrat avasthaa.

Sthoola shareera abhimaanee aatmaa “Vishwa” iti uchyate.

What is the Waking State?

By the organs of perception like the ears, etc,

the sense objects like sound, etc,

are perceived thus,

that state is called the waking state.

Identifying Itself with the gross body, the Self is called “VISHVA” in this state of experience.

Jagrat Avastha – Waking State 

This refers to waking state of experience. Avastha means a state of experience and Jagrat Avastha means waking state of experience. Now in this state of experience, first we will find the condition of the mind or to be precise, the internal organs – Antah Karanam.

Mind 

In the waking state, the mind or the inner organ is fully functional or operative which means that all faculties are functioning – the emotional, rational, thinking, ego, memory faculties are all functioning and open.

And since all these four faculties are functional, all these four experiences will also be there – emotions, thinking, discrimination, gathering fresh knowledge, gathering fresh experience. 

Nature 

The second factor to study is the nature of experience in Jagrat Avastha. In Jagrat Avastha we experience a world which is external to ourselves, our body-mind complex. 

And since it is an external universe, it is a concrete tangible world of experience. We can very clearly tangibly feel it because it is made out of tangible matter. Therefore, it is external, it is concrete and is available for all other people also. 

It is a common public world and hence is an objective experience. We will know the significance of each adjective when we compare with dream experience. Here objective means – commonly available for all people. 

I experience the world with the help of the sense organs in the form of Shabda, Sparsha, Rūpa, Rasa and Gandha and the consequent pleasure and pain and other responses. 

So the four adjectives to be remembered are: 

- External,

- Concrete,

- Objective and, 

- Sense Organ

... based experience. This experience involves both ways of transaction. The transaction involves receiving experience and it also involves responding to the world. I function both as a Bhokta as well as a Karta – receiver and contributor. 

Medium 

The dominant medium involved in the waking state. To experience the waking state, we are making use of the sense organs. This is a sense-organ based experience. And, to use the sense organs, we require a physical body because every sense organ has a physical location. 

Three aspects of the waking state: There are three aspects of the first, or most external level of reality: 

1) the Waking state of consciousness, 

2) the Conscious state of mind, and 

3) the Gross realm of manifestation. 

These three are all operating at the same level of reality or existence. 

The Waking state of consciousness: The waking state is the most external of the three states of consciousness. It is the state where the Conscious mind is active, and in which awareness is most often directed towards either one's own Conscious thought process, or towards the external or Gross world. 

The Conscious aspect of mind: The conscious mind is the most external of the three states of mind. It is the dominant aspect here, where one is also in the Waking state, and where one is most often aware of the objects that are in the Gross world. The Unconscious and Subconscious are usually operating invisibly, behind the scenes. 

The Gross realm of manifestation: The gross realm is the most external of the three stages of manifestation. Its objects are usually the focus of attention for the Conscious mind, that is used in the Waking state of consciousness. While the Subtle and Causal realms are existent in the same moment, these are usually not seen at this level of mind and consciousness. 

Our experience of the world and of ourselves is subject to the limitations of the physical space and time.

We feel that everything that is not perceived by the senses and affected by our karma indriyas (the mouth that speaks,  feet walking, sex organs that generate life and excretion) is not part of our reality.

The majority of the humans believe that all that they see/do in their waking state is what life is all about.

Swami Sivananda roars,

"You dream that you are a king. You enjoy various kinds of royal pleasures. As soon as you wake up, everything vanishes. But, you do not feel for the loss because you know that the dream-creatures are all false. 

Similarly, even in the waking consciousness if you are well established in the idea that the world is a false illusion, you will not get any pain. 

When you know the real Tattva (Brahman), the waking consciousness also will become quite false like a dream. Jagrat state is only a long dream (Dirgha Svapna). 

The state of waking consciousness does not exist either in dream or sleep. Therefore, it is illusory. 

Reality always exists in all conditions or states. 

Wake up and realize, my child!"

Love.

Tattva Bodha - Post 17

Kaarana shareeram kim?

Anirvaachya, Anaadi, Avidya roopam;

shareera dvayasya kaarana maatram;

Sat-swaroopa ajnaanam;

nirvikalpaka roopam

yad asti tat kaarana shareeram.

What is the Causal Body?

That which is inexplicable, beginning less, and in the form of ignorance;

the sole cause of the two bodies (Subtle and Gross);

ignorant of one’s own true nature;

having a form that is free from all thoughts

such is that Causal Body.

Kaarana Shareeram – Causal Body

Kaarana Shareeram is also called the causal body. 

Material 

The material out of which this is made is called causal matter. The subtlest form of matter. Technically it is called Avidya. Normally Avidya means ignorance, but in this context it is different. 

Components 

The components of Kaarana Shareeram are nothing but Sthoola Shareeram and Sookshma Shareeram when they are in subtle or potential form before they were created. 

Hence Kaarana Shareeram consists of Sthoola Shareeram and Sookshma Shareeram in seed form before they were created hence before the origination of the world and before the origination of creation or Pralaya Kala. 

This is like, a tree a few years ago was not available in this form. Twenty years ago this tree was there but in potential form or unmanifest form. This is because tree cannot come without a seed. 

That being so, before the creation also, Sthoola Shareeram and Sookshma Shareeram must have existed in potential form. That potential form of the two bodies is called Kaarana Shareeram. 

And Kaarana Shareeram evolves into Sthoola Shareeram and Sookshma Shareeram, just as a seed evolves into tree. 

Functions 

It serves as the receptacle or ground or source from which these two bodies arise. 

From causal matter, subtle and gross matter arise. From subtle and gross matter, again causal matter conversion takes place. Hence the function is that the causal matter or Kaarana Shareeram serves as the store house for receiving the two Shareeram and again in the next Srishti (next birth of a human being) throwing the two Shareerams. 

From the definition in the above verse come three important facts about this ignorance: 

i) Anirvaachya: This is saying that the Causal Body (or Ignorance) is inexplicable. The very definition of this body is indefinable! 

It is neither Sat, nor Asat (neither Truth nor untruth). It has a conditional existence. It does exist – Vedanta accepts that – but the condition is “only while ignorance is there”. As soon as ignorance is removed by knowledge, the causal body vanishes.

ii) Anaadi: This tells us that the Causal Body is beginning less, it has no cause. Therefore it has not evolved out of anything. Logic tells us that if something has no cause, it has to be “beginning less”. 

iii) Avidya: Its form is nothing but deep ignorance. The Causal Body is a mass of homogenous ignorance, having no “parts”. We cannot remove our basic ignorance part by part; it has to be rooted out in one piece. 

From these three considerations, we can see that here we are dealing with something very major in the creation of this universe and in particular the human being. 

The physical body is inert. It has a beginning and an end. It is full of impurities. It is perishable. It is a product of five elements. It is full of parts. It can be seen by the naked eye. It is finite. It is changing. So, it cannot be self-existent, self-luminous, and Satchidananda.

The subtle body is also inert. It has a beginning and an end. It is a product of five Tanmatras or subtle elements. It is changing. It is perishable. It is also finite. This cannot be the ever pure, intelligent Atman.

The causal body is nothing but Ajnaana or primitive ignorance. It is also inert. Man says: I am a person of Ajnaana. Though it is beginning less, it has an end. It is death for the causal body when one gets Knowledge of the Self. This cannot be the eternal, pure, indivisible, infinite Atman.

The Atman is entirely distinct from the three bodies. He who has realised his Atman and who knows that he is entirely distinct from the three bodies is an emancipated person. He has crossed this ocean of Samsara. He is Brahman Himself. He is adored in the three worlds. His glory is indescribable.

Love.

Tattva Bodha - Post 16

SUBTLE BODY

(Continued…)

Pancha Karma Indriyani — Five Organs of Action 

These are five sense organs of action. So one is meant for input and receiving the stimuli (the previous one) and one is meant for output or expressing our responses (this one). 

- Organ of speech – Vag Indriyam. Verbal response.

- Organ of Hands – Pani by which we do varieties of action.

- Organ of Legs – Pada by which we move from place to place.  Organs of locomotion. 

- Organ of evacuation - Payuhu – wastage removing organs. 

- Organ of Procreation - Upastham – organ of reproduction because of which alone the species continues as a lineage. 

Pancha Pranaha – Five-fold Energy functions 

The five fold Pranaha. The energy generating system or fuel-converting system. If you have to keep on acting, we have to generate energy constantly. We have Prana Shakti behind the organs of action. Prana Shakti lends energy. There are five-fold Pranas well known as: 

- Respiratory system - Prana – Inhalation and exhalation which alone has to absorb the Prana Shakti or oxygen. Then the Carbon dioxide has to go out, oxygen has to go to lungs, blood has to absorb and it has to be circulated. 

- Evacuating system – Apana – Energy behind functioning of the evacuation system or waste removal. Any form of removal of waste can be called Apāna. 

- Circulatory system - Vyana – Oxygen has to be circulated, the nutrition that is generated in the stomach has to be carried to all parts of the body. 

- Digestive system - Samanaha – This converts various eaten food into various nutrients – carbohydrates, proteins, fats, salts, minerals etc. 

- Reversing system - Udanaha – This operates at the time of death generally when all the processes are reversed because it is time for dying. 

They are the life-giving ones and function behind the Karma Indriyas giving energy to the Karma Indriyas. 

That is why on a fasting, no Karma Indriyam will function properly because you are weakened and hence you cannot walk properly, talk properly etc. 

That is why we chant the prayer 

Om Pranaya Svaha Om Apanaya Svaha Om Vyanaya Svaha Om Udanāya Svaha Om Samanaya Svaha

Chatvari Antaha Karanani – Four-fold Internal Organs 

These are four-fold internal organs. 

Manaha or Mind : Stands for all forms of emotional faculty. Roughly can be translated as the emotional faculty and also the doubting faculty. Sankalpa Vikalpatmakam Manaha – should I do this or should I do that? To be or not to be. 

Buddhihi or Intellect : Rational faculty or the discriminating faculty or the knowing faculty or the weighing faculty or Reasoning Faculty. 

Chittam or Memory : To receive or to record our experiences in our mind. This records all the five of Shabda, Sparsha, Rupa, Rasa and Gandha. 

According to Shastra, we can remember not only the past of this life but the past of our past lives as well. 

Without knowing the details sometimes, we feel that something is already known. A musical prodigy feels that he knows the music already, a spiritual prodigy feels, he knows the scriptures before. 

Ahankara or Ego : the faculty of self-reference. Reflexive faculty which is well developed in a human being. 

Aham Karanam Ahankara – that which refers to myself is called Ahankara. 

Function

The function is transactions. All forms of transactions are done by the Sookshma Shareeram with the help of these 19 instruments. Some instruments are meant for input and some instruments are meant for output and some for both (for example - mouth).

Change

This is also subject to change. So they improve and sometimes weaken. Eyes become poor, memory fails, intellect is dull. So change is one feature and the next feature is visibility.

Visibility

Sookshma Shareeram is evident and recognizable only for oneself and it is not available for others. What is my mind, I know, what are my feelings I know, but you are not able to see my mind or know my feelings or my memory. Because it is available only for me and not for others, it is called subtle body – not concrete like gross body. 

The indweller relates through the Indriyas 

Observe the ten senses during daily life: What the ten doors have in common, is that they are all doors. By observing these ten in daily life through meditation in action, or mindfulness, we become increasingly aware of the indweller. We see more and more clearly how the indweller relates to the external world through the means of these ten instruments.

 

"Who I really am is independent of my actions and senses".

"I" am independent of actions and senses: As we come to see that the actions and senses are only instruments (though very good at their jobs), we increasingly see that "Who I am is independent of my actions and sensory input and fulfillment". It does not mean that we do not enjoy life, and its actions and sensory experiences. Rather, these are enjoyed more fully, in a spirit of wisdom, freedom, and non-attachment. 

When we see through direct experience of observation how the ten senses are doors serving the indweller, we increasingly become aware of the true nature of that indweller.

   

Manas and the Ten Senses 

The ten senses are like employees: The ten senses are like the employees in the factory of life, and they receive their instructions from manas, one of the four functions of the mind. 

  

This is an important part of the practice of meditation in action and witnessing our inner process. Being able to see that this is how the actions and senses operate helps a great deal with the cultivation of non-attachment, vairagya. 

Beyond the fact that manas  is giving instructions to the ten senses, is the very important question of whether manas  is acting out of unconscious habits (stored in chitta) or the wisdom of  buddhi. 

Withdrawing the senses and sitting still at meditation time naturally come much more easily as a result of an ongoing mindfulness of the ten senses. 

Love.