Tuesday, 30 April 2013

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


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
INTRODUCTION1
REALISATION IN 3 YEARS4
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 Atman6
HOW DID I ACQUIRE THIS SCIENCE OF SOUL?8
Renouncing home8
Gurudeva is found9
Preliminary lessons10
Trance in water12
I meet Satguru13
PROLEGOMENA15
Trinity of body and five sheaths15
The first four limbs of Yoga and their functions
Restraints, observances, postures, breath control22
That last four limbs of Yoga and their functions24
Meditation26
Samadhi26
What is Samadhi?28
Tamas predominating Samadhi28
The strength of the practice29
Rajas predominating Samadhi30
Sattwa predominating Samadhi32
Nirbij Samadhi33
CHAPTER I

FOOD SHEATH (ANNAMAYA KOSHA) AND ITS SCIENCE35
The basic question of life35
Enjoyment and release for the individual soul36
Essentiality of the body for the liberation of the soul37
Ignorance about atmapuri (the abode of Atman)
and the necessity of the knowledge of it -
Ten centers, The Food Sheath37
Atmapuri - the abode of soul38
The main parts of the physical body38
Head, neck, chest40
Abdomen42
Pelvis and legs, bones, skull43
1. Bones, Skull, Spinal column43
2. Muscles45
3. Digestion and assimilation46
4. Circulation (blood and lymph)47
Illustration No. 1 - Seat of individual soul in the heart48
5. Respiration (breathing)49
Illustration No. 2 - Lungs51
6. Excretion51
Nervous system52
Illustration No. 3 - Skeleton of Human Body53
Illustration No. 4 - Inter-relationship between brain, spinal
column, sushumna, etc.54
Karmendriya-s - Organs of action55
Illustration No. 5 - Cerebrum or the large brain55
Illustration No. 6 - Senses of perception56
8. Glands56
Glends - Pineal, thymus, thyroid, parathyroids,
pituitary, mammary, suprarenal (or adrenal)56
Prostate and testes58
9 Reproduction (sex activity)58
Entry into Annamaya Kosha Food Sheath61
The developing of Food Sheath62
Other systems63
Stability of Food Sheath64
Functions of Food Sheath65
In the step of sleep66
Method of Sadhana (spiritual practice)66
The Chakra-s69
The root of the Chakra-s70
Kundalinini, the coiled mystic force70
Illustration No. 7 - Chakra-s and Susumma according to
Tantrik scriptures 70
Kundalini according to Raja Yoga and my
own experience71
Illustration No. 8 - The realisation of the Chakra-s72
Kundalini and its awakening73
Other views regarding Kundalini74
The cause of not seeing light in the Chakra-s75
Invisibility of subtle objects in a gross form77
Logic about Kundalini and Chakra-s77
The awakening of Kundalini77/td>
Forms of awakening78
Illustration No 9 - Pranoththana and Kundalini in
luminous state78
The ascent of Prana-s (Pranotthana)78
The luminous awakening of Kundalini80
The vision of Chakra-s82
1. Muladhara Chakra82
Table of Chakra-s, their root letters,
according to Tantrik scriputres84-85
2. Swadhishthana Chakra86
3. Manipura Chakra87
4. Surya Chakra88
5. Chandra Chakra88
6. Anahata Chakra88
The abode of conscious principle89
7. Vishudha Chakra91
8. Ajna Chakra91
The Other's views94
Manas Chakra94
Soma, Lalana, Kala Chakra-s and Sahasrara94
The Power attained by the visualisation of Chakra-s96
Special Prana Sadhana97
Meditation of Prana in the Chakra-s97
CHAPTER II

VITAL AIR SHEATH (PRANAMAYA KOSHA) AND ITS SCIENCE101
Discrimination from the Science of food Sheath101
The fruit of discrimination101
The general description of Prana (vital air)102
The characteristics of Prana103
Origin of Prana103
The nature, abode and relation of Prana103
Illustration No. 10-(A) Pranamaya Kosha104
The function of Pranamaya Kosha according
to its parts105
Illustration No. 10-(B) Parts of Pranamaya Kosha105
The description of the sub-Prana-s: Devadatta,
Krikal, Kurma, Noga, Ddhananjaya108
The functions of Pranamaya Kosha (Vital Air Sheath)109
The size of Pranamaya Kosha110
The visualisation of the functions of Prana110
Mutual relation between mind and gross and
subtle Prana-s112
Illustration No. 11- The relationship of subtle and
causal bodies with the Pranamaya Kosha112
A doubt (as to why Pranamaya Kosha is given
so much importance) is cleared114
CHAPTER III
MIND SHEATH (MANOMAYA KOSHA) AND ITS SCIENCE117
Antahkarana Chatustaya( fourfold internal organ)117
Illustration No. 12 - The fourfold Antahkarana and
mutual relationship117
Meaning of Antahkarana121
Antahkarana is the seat of all experience and
realisations121
Views of scriptures122
Ascertaining of the functions of fourfold instrument122
Relationship of four Anga-s with sheaths125
First constituent of Antahkarana - The Manas Tattwa125
Second constituent of Antahkarana - Buddhi Tattwa132
Third constituent of Antahkarana - The Ahamkara137
Fourth constituent of Antahkarana- Chitta145
Corporeal Antahkarana150
The Centre of energy151
Process of pervasions of Jhana and Kriya
(knowledge and action)152
Mover of the body-machine152
Veils of Purusa and salvation therefrom152
Cessation of the Antahkarana154
Limbs of Antahkarana and their analysis154
Antahkarana Chatustaya154
Vision of contact of conscious Atman with the Chitta155
Kriya155
Jnana (knowledge)156
Flow of this Chitta is of two types156
Inward flow (Antarmukhi Vritti)156
Outward flow (Bahirmukhi Vritti)157
Other Vritti-s of the Chitta159
Samskara-s159
Functions of Chitta160
Distinction between Chitta and Purusa161
Utility of Chitta162
Chitta-Vashittwa (control of Chitta)163
How Chitta is mistaken for the self164
Can all these impression enter into this small Chitta?164
Relation of Vritti-s166
Characteristics of Nidra (sleep)166
Nature of sleep167
Varieties of sleep167
Method of realising sleep169
Nature of sleep169
Control of sleep171
Main virtue of sleep171
Last vritti of Chitta- Smriti(memory)171
Nature of Smriti172
Bhavita Smartavya Smriti173
Abhavita Smartavya Smriti173
Fruits of memory173
Smriti Matra Phala and Vipaka173
Absence of Smriti or memory174
Explanation of Buddhi Vritti-s175
Pramana-s176
Anumama (inference)177
Agama (testing or scriptures)177
Viparyaya (misconception)177
Vikalpa (imagination)177
Vritti-s of Ahamkara and Manas179
Manomaya Kosha (Mind Sheath)179
Introductory179
Importance of both sheaths belonging to astral body179
Fetters of objects180
Formation of Manomaya Kosha (Mind Sheath)180
Means of Moksha181
Abode of astral body181
First vision Brahmarandhra181
Description of illustration of Brahmarandhra182
Illustration No. 13 - Visualisation of the functions
of the astral body183
Relationship of Brahmarandhra with the physical body183
Forms of these under the influence of the three Guna-s184
Activity of Manas Tattwa184
Vision of Brahmarandhra through introspection185
Relationship of subject and instrument188
Support of orbs188
Visualization of the functions of Brahmarandhra189
Some points of remember190
Secret of acquiring knowledge190
Ascertainment of positions of Brahmarandhra and soul191
Introduction to Manas-Tattwa or mind193
Define view about Manas-Tattwa194
Control of mind195
What is Pratyahara?196
Concentration of mind197
Dhyana (Meditation)197
Realisation of the functions of mind198
Predominance of Tattwa-in the organs of action
(Karmendriya-s)201
Predominance of Tattwa-s in the senses of perception
(Jnanendriya-s201
Sequence of inner vision of functions of every
Karmendriya202
Illustration No. 14 - Manomaya Kosha under the
influence of lust, anger, fear and grief202
Organ of excretion203
Illustration No. 15 - Visualisation of foot and Visualisation
of the organ of evacuation (Karmendriya Guda)204
Organ of generation205
Organ of locomotion206
Hands207
Organ of speech 207
Function of speech209
Jnanendriya-s (organs of perception)210
Organ of smell210
Visualising the function of the organ of smell211
Organ of taste212
Illustration No. 16 - Visualisation iof Jnanendriya-s
and their objects212
Organ of sight213
Reflection213
Organ of touch214
Organ of hearing214
Necessity of mystic vision215
CHAPTER IV
INTELLECT SHEATH (VIJNANAMAYA KOSHA)
AND ITS SCIENCE217
Ritambhara Prajna (truth-bearing intellect)218
Power of Samyama220
Is such overcoming of obstacles right and rational?220
Realisation is possible through divine eye222
Essential nature of five gross elements and way
to realise them224
Great element of earth226
Illustration No. 17 - Threefold colours of the five elements227
Building of body228
Great element of water229
Great element of fire230
Great element of air233
Great element of ether236
The process of realising the Pancha Tanmatra-s or
Sukshma Mahabhuta-s (five subtle elements)237
Gandha-Tanmatra, subtle elements of smell240
Method of realisation of smell-Tanmatra241
Rasa-Tanmtra, subtle element of taste243
Rupa-Tanmatra, subtle element of form243
Sparsha-Tanmatra, subtle element of touch245
Shabda-Tanmatra, subtle element of sound245
Knowledge of the universe247
Some realisations pertaining to Vijnanamaya Kosha
(Intellect Sheath)248
Illustration No. 18 - The subtle eye off wisdom or
divine eye248
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 heart250
Realisation of the condition of Pratyahara
(withdrawal of senses)251
The visualisation of astral and causal bodies253
Illustration No. 20 - Visualisation of Pratyahara
(withdrawal)253
Illustration No. 21 - Visualisation of the astral and
causal bodies253
Special points254
CHAPTER V

BLISS SEHATH (ANANDAMAYA KOSHA)
AND ITS SCIENCE256
Nature of Bliss Sheath256
Position of Bliss Sheath256
Constituents of Bliss Sheath259
Brahmarandhra and heart265
Illustration No. 22 - Six orbs in Bliss Sheath265
Illustration No. 23 - Causal body in heart, showing
Jivatman and six orbs in the form of girdles266
Origin of human life266
Duty of man267
Description of Atman (supreme self) abiding in the
city of Brahman268
Means of enjoyment and release272
Residence of the individual soul in the internal organ273
Release form bondage273
Realisation of the colours and forms of Chitta275
Illustration No. 24 - Various modifications of Chitta277
The realisation of the two modifications Chitta278
Some visions of Bliss Sheath279
Realisation of conscious of knowledge and action280
Realisation of various facts which perform various
functions due to mutual reciprocation281
Several other forms of Chitta282
Illustration No. 25 - Process showing formation of
sound Samskara-s (impression)284
Realisation of impressions of Samskara-s285
Cosmic mind-stuff is the repository of all Samskara-s285
Illustration No. 26, 26A - The relationship of individual
and cosmos during the state of meditation286
Samskara-s under the influence of Guna-s287
Indifference towards Samskara-s288
Control of Samskara-s288
Burnt-up state of Samskara-s288
Inquiry of Bliss290
Difference between Jnana and Ananda290
What is the nature of Ananda(Bliss)?290
Shanti(peace)292
Varieties of Bliss292
Realisation of subtle and causal bodies apart from
physical body295
Another way to visualise the astral body 296
Individual bondage298
Finding passage in sheaths and bodies, first,
second, third, fourth paths299
Vyuttahan - the process to come out301
Realisation of Viveka Khyati or discriminative
understanding302
Viparyaya (wrong knowledge) and Vikalpa (imagination)304
Vision of self or vision of illusion305
Method of removing the illusions305
Illusionless state306
The sequence of Swarup Sthiti (essential nature)307
Bhoga or enjoyment308
Apavarga or release309
Vision of Hiranyamaya Kosha (Golden Sheath)310
Experience of 'I am' -ness310
Vigorous search of the spiritual world311
Abhaya Dhama or fearless abode313
Formless vision314
Realisations pertaining to death319
Illustration No. 27 - Departure of astral body
associated with the causal body321-322
Illustration No. 28 - Sttawik, Rajasik, Tamasik
State in Heaven
CONCLUSION328
GLOSSARY331
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