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Let us meditate upon the Supreme Sprit who is the real cause of the creation,

preservation and destruction of this universe. Supreme Sprit is the Supreme god. It
is nirgun and Invisible (without gender such as male/ female/other). The supreme
has many names such as Paramatman, Sat-Chit-Ananda and Param Brahman.

Nirgun prakrti originates from supreme god. Prakrti is made of three gunas - Sattva,
Rajas and Tamas in the state of equilibrium. Prakrti (also called Maya) is
unconsciousness. Maya cannot work itself without consciensness.

The Consciensness incarnate of supreme god is called Purusa. Purusa is eternal

soul. It is part incarnate of Supreme God. It is also the spirit of time. It is superior to
prakrti. Purusa is attributless and without any gender (male/female/other).

As we see, Supreme God has two kinds of power:

1. Consciensness &
2. Prakrti(Sattva, Rajas & Tamas)

If Prakrti is taken to be a force, the Sprit in that case has to be the possessor of the
force. Again, Prakrti = Soul (Sprit of time) along with prakrti.

Mahakali is the incarnate of Time as well as the incarnate of Prakrti.

From the left side of prakrti comes female and from right side of it comes male.
Left side of the body is female and right side of the same is male.
Male and female are two forms of Prakrti.
Nirguna Time creates Nirguna Mahakala. The Great Time (Mahakala) is an offspring
of Prakrti. Siva is the full manifestation of Mahakala. Vishnu and Brahma are partial
manifestation of Mahakala.

Sprit of Time is the individual soul in all beings (including humans) as well as super
soul. Super soul is inner dweller, controller and antaryamin. Time is the Supreme
Ruler and controller. Brahma, Vishnu, Siva, Indra, and humans and others are under
the influence of the Great Time.

All this world, moving and unmoving, is under the control of Time. Fate is the
presiding deities of planet. Body and sense organs are controlled by Destiny (Fate).
No soul is independent; everyone is under the effects of one’s own Karma. Karma is
of three kinds:- Sanchita (Accumulated), Vartamana (Present) and Prarabdha
(Commenced). The accumulated effects of Karmas done in many past lives is called
Sanchita, The effects of this Sanchita Karma, be it auspicious or inauspicious, be it
for a long or for a short time, must have to be enjoyed by the beings whether they
be good or bad. The Karma that is being done by a Jiva and that has not as yet been
completed, that is called Vartamana Karma. The Jivas do this Vartamana Karma,
auspicious or inauspicious, in their present embodiments. At the time of birth, a part
of the Sanchita Karma, the soul takes up for fructification. This part of Sanchita
Karma is called Prarabdha Karma. This exhausts only when its effects have been
fully borne out by the embodied soul. The beings cannot but bear the effects of this
Prarabdha Karma. Everybody even Brahma, Vishnu and Mahesh all are under the
influence of this Karma. They experience pleasure, pain, old age, disease and death,
joy and sorrow, riches, lust, anger, greed and other bodily qualities, out of the
effects of this Karma, which we call ordinarily Fate. Gods give the humans the
result of their deeds, but they cannot do so at once in the same way as the seed
sown by a farmer does not bear fruit at once and it takes time for it to grow. The
fruits of karma must have to be experienced, whether auspicious or inauspicious.
The evil turn of fate because of bad action and good turn of fate because of good
action take place in present birth. Though the success depends on Fate, still one
should make an earnest effort. If one does not make any effort, fate also remains

Three quality of Gunas:-

The colour of the Sattva quality is white. It makes one always like religion and
discards one's tendencies towards bad objects. The Sattva Guna is the source of
pleasure and happiness. Control of mind and that of senses, truthfulness,
cleanliness, faith, forgiveness, fortitude, mercy, bashfulness, peace, charity,
modesty and contentment is Sattva Gunas. Sattva Guna increases the power of

The quality Rajas is of red colour, wonderful and is not pleasant; it is the source of
all troubles; there is no doubt in this. Hatred, enmity, and quarrelsome feeling, pride,
uneasiness, and sleeplessness, lust after sensual pleasure, want of faith, egoism,
liking for self-praise, show of power, vanity and arrogance, Injuring (others), toil,
desire, slaughter, pointing out others' weaknesses, harboring evil thoughts,
abuse uttering, boasting, association with opposite person (women/men),
devotion to dancing, and instrumental or vocal music are rajas gunas. Rajas
Guna increases the power of Asuras.

The quality Tamas is of black colour. Laziness, ignorance, sleep, poverty, fear,
quarrels, begging, miserliness, and insincerity, angry, aberration of intellect, violent
atheism, and finding fault with others are tams gunas. Tamas Gunas increase the
power of Raksasas.

The well wishers should manifest in themselves the Sattva qualities, control the
Rajasik qualities, and destroy the Tâmasik qualities.

The Proud of superiority in learning, riches and heredity causes miseries.

There are some causes of diseases:

1. Eating too much or does not eat at all

2. Taking bad food, half prepared food, meat , drinks, or kinds of food
incompatible with one another
3. Taking too much exercise
4. Checking the regular course of the excretions
5. Sleeping in the morning, by day and in evening
6. Attaches to numerous very harassing actions &
7. Sins.

Rules of sexual intercourse:-

1. One should abstain from sexual connection on the first day of month or during
a Parva.
2. If a man knows his wife on the night of an even date he has a son
3. If a man knows his wife on the night of an uneven date he has a daughter.
4. A man must not visit his wife on her period time.
5. one must not indulge in love-sport during the day time
6. One should not look at a man and a woman when they are alone because only
a degraded person looks at the couple engaged in love-sports or disturbs their
7. On the fourth day of the period a woman gets purified in all respects and can
perform all the deeds for the husband. But the woman gets purified on the
fourth day for the husband and not for performing divine actions. For
performing the tasks of the gods and the manes she is purified on the fifth
The Purusa is witness of the gunas and of their functions. Purusa do not smell
smells, perceives no tastes, see no color, do not touch, hear no sounds and nor
does even entertain any fancies. Nature desires objects which are liked; nature
hates all (objects) which are hateful. Desire and hatred are born from nature. There
is no agent (enjoyer) other than three gunas which transform themselves into the
bodies, mind, senses and sense-objects and the vital breath. It is three gunas that in
all their modifications constitute the agent in all actions. The king, Purusa lives in
the body. He has two ministers, intellect and mind opposed to each other; and each
of these tries to destroy his enemy.

Purusa accepts two type of body:

1. Subtle body/Linga Sarira (Inner body)

2. Gross body /Sthula Sarira/ physical body ( Outer body)

Linga Sarira: The subtle body is made of 16 constituents (such as 5 pranas+1

mind+10 indriyas). When it is united with the consciousness, the whole is called
jiva. It is through the subtle body that soul takes a new body or gives up the present
body. It is through which jiva enjoy pleasure or suffers misery. When subtle Sarira
attributed to the soul through Maya are negatived by self-knowledge, it is the
visualization of Brahman (identification of jiva with Brahman). Self realization
means liberation from the Linga Sarira (subtle body).

The master of Yoga, who has placed his subtle body into mind, possesses the power
to go anywhere inside and outside of the three worlds.

Mind is characterized by thinking and meditation and source of desire. The mind (an
upadhi of atman) is designated as atman is a store house of impressions
unconsciously left by the good or bad actions in the past life. It is attached to
objects of pleasure; it is tossed about by gunas. It is the chief among the 16
constituents of the Linga Sarira. Mind is certainly regarded as the cause bondage
and liberation of the soul. When attaches to the objects of senses, it causes
bondage. But when attached to the supreme man, it leads to liberation. As long as
the mind of a man is under the dominating influence of Sattva, rajas or Tamas, it
goes on producing sins.

Sthula Sarira: Gross body is made out of five elements (such as earth, water, fire,
air and sky). Out of which earth is the principal element, and the rest four elements
are subordinate to it.
All beings which fall into two categories (moving and stationary) and those divided
into 4 classes according to their process of birth (viz. born of egg, womb, sweat and
seeds) Those classify into three as per their habitat (viz. these live on the land, in
the water and in the air)

The body of human beings is generated from the combination of semen and blood
again it has been divided into three categories

1. Male

2. Female

3. Neuter.

The embodied being becomes sperm when it is attached with sperm. When it comes
in contact with a female it enters into the womb of the mother with sperm only by
the cohabitation with woman. Sperm accompanied with vagina blood enters into the
uterus and then the embryo enters the womb within a day and it appears like a
bubble within five days. That skin like thin part is called as uterus where the
combination of sperm and blood takes place. Due to the excess of semen it
produces male offspring but in case of excess of blood it causes female and in case
of equal proportion it causes eunuch. Within a week it forms muscle and within a
fortnight bloods are circulated inside the muscle. After twenty five night sprouts of
five Limbs such as shoulder, neck, head, back and belly and thus five limbs grew
respectively within a month. The hands and feet grow in the second month. The
joints of the limbs are created in the third month various fingers originated in the
fourth month. Residing inside the mother’s womb it moves in the fifth month the
ears, eyes and the nose are formed. Then the face, the buttock, the anus, the sexual
organs, the holes of the ears, and the naval of the human beings are created in the
sixth month. In the seventh month hair on the head etc and in the eighth month the
division of body takes place inside the womb. Except beard and teeth all the limbs
are created systematically. It grows keeping its hands downwards to its thighs and
sides; the thumbs are placed on the thighs and the other fingers before them. The
eyes are behind the thighs and the nose is within the thighs. The hips are between
the two heels; the arms and legs remain outside. Thus a Creature, lying in the womb
of a female, grows up gradually. It gets hardened by fire. The child in mother’s
womb grows according to the mother's diet. It then gets the recollection of its
many births and then pushed hither and thither it comes to entertain distaste.
Receiving the pain and suffering according to its own deeds it thinks of its sorrowful
previous birth and talks in mind. Then in the course of time, the creature, with its
face bent downwards, turns itself and is then born in the ninth or the tenth month.
Then Maya takes possession of it; and due to Maya the creature losses their senses.
With the loss of sense the creature comes of infancy, boyhood, youth and old age.
When we speak of prana, we do not mean the breath, air or oxygen. Prana means
the original life force. Prana is a type of energy responsible for the body's life, heat
and maintenance. Prana is considered the basic vayu from which all the other vayus
arise. Hence Prana (life winds) is the collective term which subdivides into the
individual vayus of Prana, Apana, Udana, Samana, and Vyana. Though there are 49
types of vayus in the body, of them five principle vayus are important.
1. Prana Vayu –Prana Vayu moves inward toward the center of the body. Prana
Vayu is the energy that receives things coming into the body in the form of
food (eating), liquids (drinking) and air (breathing) as well as all sensory
perceptions and mental experiences. The “seat” of the prana vayu is the
heart, and this vayu ensures that the heart goes on beating. It is associated
with the element of air. It works to maintain the proper temperature of the
body relative to one’s environment, and sustains one’s vital organs,
particularly the heart. It moves through the center of the body in a downward
direction from the base of the throat to the navel, as well as from the navel
back up to the throat.

2. Aprana Vayu: - It is outward moving energy. Its energy moves primarily in the
lower abdomen from the navel to the floor of the pelvis. Apana is the aspect of
the prana that governs the ability to eject or eliminate what is not needed to
the system. Just as with the breath we exhale what is not needed after
assimilating the in-breath, the Apana vayu is the force behind the elimination
of waste in general, working in the kidneys, colon, rectum, bladder and
genitals. It is also the moving force in the process of reproduction –which
essentially moves new life ‘out’ into the world – from insemination to

Prana vayu and Apana vayu move in complimentary opposite directions during
inhale and exhale. As you inhale, Prana vayu moves upward from the navel to
the chest, while Apana vayu moves downward from the navel toward the floor
of the pelvis. On exhale, both move in the reverse direction.

3. Samana Vayu: - it Moves primarily in the region between the navel and the
heart, and its seat is said to be in the navel. It is the controlling power of the
metabolism or “digestive fire” and the functioning of the digestive organs and
glands. It also governs the assimilation of oxygen from the air we breathe. It is
also the vayu that unifies the two opposite forces of prana vayu and Apana.
Samana vayu is associated with the element of fire.
4. Udana: - Udana rules the region of the throat and head, and is seated specially
in the throat. It also rules muscle function and strength in the extremities as
well as the sensory function of the eyes, ears and nose. It’s said to be the
force behind all growth, our ability to stand erect, speech, effort, enthusiasm
and will. While Apana vayu is concerned with elimination or outward moving
energy in general, Udana vayu is the special force that expels air with the
exhalation in a way that is particularly concerned with speech and the
production of sound. In the region of the head, its function is mental and
expressive in the form of ideas and speech. When Udana is unbalanced,
speech is disjointed and one cannot speak or articulate ideas properly.
Imbalances can also cause shortness of breath and other respiratory problems
particularly associated with the throat, which can have their root in obstacles
to self-expression, or emotional repression. Ether or space is the element
associated with this vayu.

5. Vyana Vayu – it is circulation of energy. it moves from the center of the body
out to the periphery. This vayu pervades the whole body, and is a
coordinating, connecting force. It has no specific seat, but rather coordinates
all the powers such as sensory awareness, and runs through the whole
network of the 72,000 nadis or passageways of prana in the body, connecting
the functions of the nerves, veins, muscles and joints and circulates nutrients
and energy. It is associated with the element of water. Though it governs and
coordinates all of the senses as well as the functioning of all muscles, both
voluntary and involuntary, it is felt especially in the skin. Goosebumps and
perspiration, and all of the various actions and reactions of the skin to the
environment are manifestations of Vyana vayu.

Total 350,000 nadis are in the human body. Three most important nadis are the Ida,
the Pingala and the Sushumna, each facilitating the flow of Prana Vayu throughout
the body. Ida nadi relates to the right side of the brain, and the left side of the body,
terminating at the left nostril. Pingala nadi relates to the left side of the brain and
the right side of the body, terminating at the right nostril. Sushumna nadi connects
the base chakra at the base of the spine to the crown chakra at the top of the head.
The practice of pranayama can be used to balance the flow of prana within the body.