Tattva Bodha - Post 21

Pancha koshaah ke?

Annamayah,

Pranamayah,

Manomayah,

Vignanamayah,

Anandamayah cha Iti.

What are the Five Sheaths? They are:

the Food Sheath,

the Pranic Sheath,

the Mind Sheath,

the Intellect Sheath,

and the Bliss Sheath.

Kosha Panchakam – Five Layers 

Now we will see the five-fold personality layers. This Kosha Panchakam is the division of Shareera Trayam itself in another manner. The three bodies which we discussed in Shareera Trayam, the same three bodies are divided into five layers. 

Matter-based division is Shareera Trayam. This texture-based classification is Shareera Trayam. 

But the very same three are divided into five, based on functions. Functional division is Kosha Panchakam.

The physical body is termed Annamaya Kosha. 

Kaarana Shareeram is called Anandamaya Kosha and also has not got sub-divisions. 

The middle Shareeram, the Sookshma Shareeram alone is sub-divided into three Koshas known as: 

    - Pranamaya Kosha
    - Manomaya Kosha
    - Vijnanamaya Kosha 

Food layer (Anatomical system) 

Annamaya Kosha or the Sthoola Shareeram can be termed as our anatomical system. The anatomy of the body is called Annamaya Kosha. 

The structure of the body, the organs of the physical part, the limbs of the body is called Annamaya Kosha. It is so called because it is born out of and nourished out of the essence of Annam or food. 

Energy layer (Physiological system) 

This corresponds to the physiological system. This means the functions of the anatomy. Anatomy refers to the various parts of the body. Physiology deals with the functions. So Pranamaya Kosha refers to the functions. That is why at the time of death, the Sookshma Shareeram is supposed to leave the body, which means that three Koshas leave the body. These are: 

    - Pranamaya Kosha
    - Manomaya Kosha
    - Vijnanamaya Kosha 

The Pranamaya Kosha is otherwise called Kriya Shakti and consists of ten organs. Those ten organs are:

   - Pancha Pranaha : giving energy
   - Pancha Karma Indriyani : giving the tools. 

Hence Energy + Tools = Kriya Shakti

Mind layer (Psychological function) 

Can be termed as the psychological function. All the emotions, doubts is Manomaya Kosha or psychological personality or Iccha Shakti. Kriya Shakti is preceded by Iccha Shakti because desire alone prompts a person to action. Therefore, Manomaya Kosha pushes Pranamaya Kosha into action. This psychological personality otherwise called Manomaya Kosha consists of six organs. 

The six organs include: 

- Pancha Jnana Indriyani or Five sense organs of knowledge 

-  Mind or Manaha which includes Chittam and Ahankara 

The mind sheath controls the Prana. We observe a close correlation between the functioning of the mind and the Prana. 

When we are angry, the Pranic body is thrown out of gear. The body becomes hot, eyes become bloodshot, speech starts getting into disarray. On the other hand, if we do some slow breathing exercises before meditation we find that it helps us to concentrate better. 

The emotional component of the mind has a special link with the Prana. Not only anger as seen above, but any emotion affects the Pranas first. When we weep, it is the Pranic body that is reacting to the emotion and releasing some of the emotional energy. 

Intellect layer (Knowing personality) 

It is the cognitive personality or the knowing personality. While Manomaya Kosha corresponds to emotions or Iccha Shakti, this Vijnanamaya Kosha refers to knowing personality or Jnana Shaktihi – cognitive personality or judging personality or weighing personality. 

In other words, Vijnanamaya Kosha knows, Manomaya Kosha desires and Pranamaya Kosha acts. 

This also consists of six organs which are: 

- Pancha Jnana Indriyani or Five sense organs of knowledge

- Buddhi or intellect or rational faculty. 

This sheath controls the mind. It has the power to analyse thoughts, group them, notice certain patterns in them, apply logic to them, etc. Thoughts can get classified by the intellect, not just remain a random mass. Therefore intellectual analysis can greatly relieve one of unwanted emotions and fears. 

Bliss layer (Causal body / “The Unconscious”) 

This corresponds to Kaarana Shareeram. 

In Kaarana Shareeram or in Sushupti also, you do not feel any pain. These are the five layers of the personality which are called Kosha Panchakam. 

We have witnessed the causal body in the state of deep sleep. We did not have our mind available in that state, and so there was not much information about it. Now we take a glimpse of the causal body from the waking state. 

In the waking state three shades of joy are experienced:

i) Priya – the joy that comes on seeing or just thinking of the object of pleasure. 

ii) Moda – the more intense joy of actually possessing the object or being with it. 

iii) Pramoda – the most intense joy of being one with and actually enjoying it. 

This feeling of satisfaction and pleasure comes from the Ignorance which forms the causal body. It does not enlighten us, but instead pushes us into deeper darkness. 

It gives us a false feeling of joy which we immediately associate as coming from the sense objects being enjoyed. A strong memory of this experience is left behind. This memory makes us want that object again and again. The craving for it increases. So, in effect, the joy of sense pleasure pushes us into greater darkness. 

Where does this joy really come from? We are told that the Self is the only source of bliss, that bliss is its very nature. The bliss of the Self is reflected off Ignorance during moments when our mind is stilled – as during the moment we are enjoying sense pleasure, when the mind gets concentrated. 

Due to it coming to us from ignorance, we mistakenly believe it to be the result of the sense enjoyment. This is the fraud played on us by Avidya or ignorance at the individual level. 

The Anandamaya Kosha is like muddy water compared with the crystal clear fresh water of the Self. 

Love.

Tattva Bodha - Post 20

DEEP SLEEP STATE

Atha sushupti avasthaa kaa?

                       “Aham kimapi na jaanaami”,             

Iti sushupti avasthaa.

Kaarana shareera abhimaani

aatmaa “Praajna” iti uchyate.

Then what is the Deep Sleep State?

“I do not know anything”,

“A good sleep was enjoyed by me”;

such a state is called Deep Sleep.

Identifying Itself with the causal body,

the Self is called “PRAJNA” in this state.

Sushupti Avastha – Dreamless Sleep 

The third state is the state of sleep. Sometimes this is translated as Deep Sleep to indicate a dreamless sleep. In Sanskrit we call this Sushupti Avastha. 

Mind 

Unlike Jagrat Avastha and Svapna where the mind was fully functional and half-functional respectively, in Sushupti Avastha the mind is fully non-functional and almost zero functional. 

That is why since emotional faculty is not there in sleep, emotions are not there, since rational faculty is not there, no knowledge, and since memory faculty is not functioning, no memory, and since Ego faculty is not functioning, there is not even the sense of ‘I am sleeping’. All these are dormant. 

Nature 

                                                                 

Since sense-organs are not functioning, the external world is not there. 

Since memories are not functioning, internal world is not there. 

Therefore, there is neither external concrete objective world nor internal abstract subjective world. Therefore, it is an experience of blankness. We call it as Ajnaana Anubhavaha – state of total ignorance or blackout or blankness. This is the nature of the experience. 

Medium 

The dominant medium is to be seen now. 

Sthoola Shareeram is not dominantly functioning because sense organs are not functioning.

Sookshma Shareeram is not dominantly functioning because memories are not thrown out. Therefore, what is dominant is the Kaarana Shareeram Pradhana Avastha. A state in which Kaarana Shareeram is dominant when Sthoola Shareeram and Sookshma Shareeram are as though resolved because they are not functional. Whatever is not functioning is as good as resolved. 

During Kaarana Shariram Pradhana Avastha, all our internal and external experiences remain in dormant condition and from that alone they will come back the next day. 

Hence to summarise, when I am associated with Jagrat Avastha, I am called the Waker. When associated with Svapna Avastha, I am called Dreamer. When associated with Sushupti Avastha I am called a sleeper. 

Explanation of the Terms VISWA, TAIJASA and PRAJNA: 

These were the terms used for the ego-self experiencing each of the states described above, namely the waking, dream and deep sleep respectively. 

Because the ego experiences itself differently when it is in the different states, the ego-self is given different names depending on which state it is experiencing. 

i) Visva: This is the normal state of the ego, in the waking state. All three bodies are available to it and hence it is called “Visva”, meaning all-encompassing. 

All the associations related to our physical existence play a role in building up the “Visva” ego-sense. Our family relations, our friends, our enemies, our image in the eyes of the world, our earthly possessions, our ambitions, our bundle of desires, and all our actions in trying to fulfil them – all these are part of our Visva-ego. 

The more identified we are with this world, the thicker is the ego entangling us to it. 

ii) Taijasa: This is the ego of the dream state. The physical body and the senses and intellect are not available in this state. Only the mind (with the memory available to it) to create the dream “stuff”, and the Vasanas to give them some form, are available. 

Because there are no physical restrictions in this state, the mind bursts into expression in all its restless, energetic fervor, giving the name “Taijasa” to this ego. The ego experiences the freedom of having no intellect to keep watch over it, so although what it does in this state may bring no Karma to itself, if we analyze our dream from the point of view of how the ego behaved in it, we would come to some astonishing facts about our own ego. 

iii) Prajna: This is the ego-sense experiencing “nothingness”. It is free from mind and intellect, so it is unoppressed ego. It is quite happy being in this condition, therefore enjoying it as “refreshing, relaxing, being happy,” etc. It is what the wise enjoy consciously in Samadhi. And, indeed, we have to say that everyone, even the most evil-minded, is a saint when in the deep sleep state! Prajna means “the bliss of ignorance”. 

Dear All,

The three states were described lucidly in a small talk in which the author described thus:-

    1) He went to a temple, had a good darshan and came back - WAKING STATE

    2) He had a nice dream – DREAM STATE

    3) Same night, he slept without any dream – DEEP SLEEP STATE

And, he concluded by saying that there was someone, something, who had been witnessing all these three states and conveying to him. This presence of someone/something other than the author is proved beyond doubt when, in the 3^rd state, next morning, he is aware that he had a nice sound sleep without any dream the previous night.

In that deep sleep, as explained earlier in the post, none of the 3 equipments - his body, his mind and his intellect was active. That means, there was some witness existing even while the BMI was non-existent, which conveys to him that he had a nice sleep previous night.

We shall take up more on this eternal witness in some later post/theme.

Love.

Tattva Bodha - Post 19

DREAM STATE

Jaagrat avasthaayaam, yad drishtam, yad shrutam,

tat janita vaasanayaa

nidraa samaye yah prapanchah prateeyate

saa svapna avasthaa

Sookshma shareera abhimaanee aatmaa “Taijasa” iti uchyate.

In the waking state, whatever is seen or heard,

from the impressions formed from that,

that world which, at the time of sleep, is projected –

that is the dream state.

Identifying Itself with the subtle body, the Self is called “TAIJASA” in this state.

Svapna Avastha – Dream State 

This is also called the Dream State of experience. In Sanskrit it is called Svapna Avastha. And with regard to Svapna Avastha also, we have to see the three factors. 

Mind

During Svapna or dream, our memory faculty alone is functioning. Whatever experiences we have been gathering in the Jagrat Avastha, they all get registered in the memory-slab of the mind. 

Whatever emotions we experience in dream, are not freshly received emotions but are only replaying the recorded emotions experienced in our waking state. 

Therefore, in dream state, everything that happens in dream is only from memory and hence, the other faculties are not functioning: 

- The Manaha or emotional faculty for gathering fresh emotions 

- Rational faculty does not function 

- Ego faculty does not function. Even the ego experienced in the dream is the memory based ego and the fresh ego is not functioning. 

Nature

In dream, we experience a world which is internal. Because this world is generated out of my own personal private memory and therefore it is not something existing outside, there is no connection between the dream objects that I have and the surroundings that I have. I may be sleeping in a place but my dreams may be connected to another place. 

In dream, the world available for me is not accessible to other people. This is a subjective universe. 

Sometimes we may get a doubt – 'Sometimes I experience a rare dream that I have not experienced in the waking state'. If you say so, there are only a few possibilities: 

- One is, you create a new dream by combining various things experienced in the Jagrat Avastha. New objects cannot be created. This is because objects are memory-based or thought-based, and thought being highly fluid the objects are highly fluid in Svapna Avastha. Therefore, since they all get jumbled up, we get mixed dreams. 

- Sometimes whatever we imagine in the Jagrat Avastha, they get registered and they can be thrown out. Whatever is fantasized or imagined or read in books or seen in movies leading to imagination, they all can come in Svapna. 

- Sometimes even if I have not experienced in this Janma, the experience of the previous Janma also can come. 

Three aspects of the second level: There are three aspects of the second level of reality: 

1) the Dreaming state of consciousness, 

2) the Unconscious state of mind, and 

3) the Subtle realm of manifestation.

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

The Dreaming state of consciousness: The second of the three states of consciousness is the state where the Unconscious mind is most active. The Conscious mind has receded and awareness is directed toward the seemingly endless stream of images and impressions of the Unconscious or the Subtle realm. 

The conscious control of attention available in the Waking state is less available here, where attention is easily drawn into the streams of images and impressions flowing in the Unconscious field of mind, or coming from the Subtle realm. 

The Unconscious aspect of mind: The second of the three states of mind is the Dreaming state, where one is aware of objects from the internal stream of thought patterns or the images and objects of the Subtle world. The Conscious aspect of mind has receded while the Subconscious is providing a constant flow of impressions to feed into the Dream process. 

The Subtle realm of manifestation: The second of the three stages of manifestation is the Subtle realm. Its endless stream of alluring or fearful objects is the focus of attention for the Unconscious mind, used in the Dreaming state. 

Swami Sivananda roars,

"Learn to be the witness of your thoughts in the waking state. You can be conscious in the dream state that you are dreaming. 

You can alter, stop or create your own thoughts in the dream state independently. You will be able to keep awake in the dream state. If the thoughts of the waking state are controlled, you can control the dream thoughts also.

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. 

Do not allow the mind to run into the sensual grooves. Fortify yourself by developing the intellect through enquiry of Brahman, reflection and contemplation. 

When you know the real Tattva, Brahman, the waking consciousness also will become quite false like a dream. 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.

Wake up and realize, my child!"

Love.