Science of Soul : Atma-Vijnana (A Practical Exposition of ancient method of visualisation of Soul)

 

 

Specifications

Item Code: IDF840 by Shri Yogeshwaranand Parmahansa Hardcover (Edition: 1997) Yoga Niketan Trust Language: English Size: 8.8" X 5.7" Pages: 353 (Color Illus: 27) Weight of the Book: 655 gms

Price: GBP 15.07 Shipping Free

 

Description

IntroductionIn 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 YearIn 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

Click Here for More Books Published By Yoga Niketan Trust



Web Reference Source  

 

Blogger Reference Link  http://www.p2pfoundation.net/Multi-Dimensional_Science