The Human Body Is A Biological Machine

The Human Body Is a Biological Machine
20 July 1990, Calcutta
Human existence or any other biological existence is goaded by the propensive propulsion of the
psyche. Let me explain why the human body is a biological machine and goaded by propensities.
The physical body is not yours. It belongs to another Entity who has placed the mind in this body,
so now you think, “It is my body.” The mind has been authorized to use this body, so the mind is
thinking, “It is my body.” The átman [unit consciousness] is watching, witnessing what the mind is
thinking. If the átman stops watching, the mind will stop working. So what is the science by which
the biological machine is being goaded?
There are ten indriyas [organs] – five jiṋánendriyas [sensory organs] and five karmendriyas [motor
organs] – and one antahkarańa [internal faculty]. The sensory and motor organs are bahihkarańa
[external organs]. Antahkarańa is directly associated with the body. It is one intrinsic portion of the
mind itself. It is by dint of this portion that the mind feels the emptiness of the stomach, and
thereby hunger. Once the stomach becomes empty, the mind starts searching for food, and this is
expressed through the physical actions of the body. So there are two portions – antahkarańa and
bahihkarańa. One consists of an intrinsic portion of the mind itself, and the other of the ten organs
– five sensory organs and five motor organs.
The propensive propulsion comes from antahkarańa. The origin or source of the propulsion is
antahkarańa. Antahkarańa is made of the conscious and subconscious portions of the mind –
thinking, memory, etc., all belong to antahkarańa. Antahkarańa is doing these things. Now,
whenever antahkarańa does something, the physical body is activated accordingly. The body is
also transformed accordingly. Thus, this biological machine is goaded by propensive propulsion.
The Inner Significance of the Mahábhárata
In Sanskrit there are six main directions – north, south, east, west, up and down – which are called
disha or pradisha. There are also four corners – northwest, southwest, southeast and northeast,
termed iishána, agni, váyu and naerta respectively – which are collectively called anudisha. So four
plus six makes ten.
Now, the mind is blind. With the help of the viveka [conscience] it is able to see and visualize. So
the mind is Dhritarastra [the blind king of the Mahábhárata], and its forces – that is, the ten
agents, the bahihkarańa – can work in ten directions simultaneously. So the mind has ten by ten or
one hundred external expressions. Or in other words, Dhritarastra has one hundred sons.
What about the Pandavas [five brothers of the Mahábhárata]? They are the five fundamental
factors in the human structure. Sahadeva is the solid factor represented by the múládhára cakra
(capable of answering everything). Next is Nakula at the svádhiśth́ ána cakra. Nakula means “water
which flows having no boundaries”. Na means “no” and kula means “boundaries” – the liquid
factor. Next is Arjuna, the representation of energy or force, luminous at the mańipura cakra –
always fighting to maintain balance. Then Bhiima, the son of Pandu, is váyu, the aerial factor, at
the anáhata cakra. Finally, the position of Yudhisthira is at the vishuddha cakra where matter ends
and the other world starts.
So in the fight between materialists and spiritualists, in the struggle between matter and the
sublime, Yudhisthira remains undisturbed, unperturbed. Yudhi sthirah Yudhiśth́ irah [“One who
remains steady in battle is called ‘Yudhiśth́ ira’”].
Krśńa is at the sahasrára cakra. Now when the kuńd́alinii [sleeping divinity] is awakened, rises and
reaches the shelter of Krśńa with the help of the Pandavas, the jiiva [unit being] merges in Cosmic
Consciousness. The Pandavas are rescuing the jiiva and bringing it to the shelter of Krśńa.
Sanjaya is the minister of Dhritarastra. Sanjaya is viveka. Dhritarastra is asking Sanjaya, because he
cannot see by himself, “Oh, Sanjaya, tell me, in the battle of Kurukśetra and Dharmakśetra, what
did my party [and that of the Pandavas] do? How did they fare?”
The hundred sons of Dhritarastra, the blind mind, are trying to control the jiiva, which is being
rescued by the Pandavas through a constant fight. Finally, being triumphant, they bring the jiiva to
the shelter of Krśńa. This is the inner significance of the Mahábhárata.
Kurukśetra is the world of action, the external world, which is asking you to work and work. Work
is the order. Kuru means “work”. [And kśetra means “field”.] Dharmakśetra is the internal psychic
world. Here the Pandavas dominate.
The Scope of Bio-Psychology
Now, suppose a sub-gland just below the mańipura cakra is activated which makes a sádhaka
[spiritual aspirant] free from shyness. At a later stage the shyness is increased by pressing the
same point in a different manner. When one is free of shyness, one can do any activity without
any hindrance and move anywhere without any psychic complex. When one is overcome with
shyness one’s face becomes red, a physical change, and one will not be able to perform many
actions, even though the mind wants to act. So the human structure is controlled by the glands
and sub-glands, thus it is a biological machine. Under-secretion and over-secretion of the same
gland will bring this machine under different types of impulses and defects.
I want you all to acquire high proficiency in such capabilities through sádhaná [spiritual practices]
and learn practically how to control this biological machine through the control of the glands and
sub-glands.
Bio-psychology may be divided into several classes – human psychology; the psychology of
creatures which stand upon two legs, for example, orang-utans; the psychology of other beings
[including monkeys, quadrupeds and other developed animals]; the psychology of reptiles which
move through the pressure of the chest but cannot fly; the psychology of flying creatures, that is,
birds; and then the psychology of multicellular protozoa, unicellular protozoa, multicellular
metazoa and uni-cellular metazoa. These are the main groups or classes.
Human beings are guided and goaded by a common psychology. There may be some exceptions
due to certain biological anomalies; that is, biological exceptions must be there; but otherwise all
humans are guided by a common human psychology. Ram, Shyam, Mohan, Yadu, Madhu – all are
of the same or similar biological structure. So they have to be guided by the same psychic rules,
they have to follow the same psychic characteristics, the same wonts, and the same psychic merits
and demerits.
What is goading? There are three terms – “direct guidance”, “guiding” and “goading”. Direct
guidance is without any application of force. You want someone to go with you and they go.
“Guiding” means making some effort to bring someone along the path of your choice. “Goading”
means compelling someone to move and act according to your desire. That is, it means to push or
to move by the application of force.
Suppose an old man and a young man are arguing, and the young one says tauntingly to the old
one, “You are a number one fool. You have no wits. You are a worthless, useless chap!” The old
man replies, “What! What did you say? Is it so? Is it so? Have you no manners? Are you now about
to teach me manners?” The young one responds, “Yes, yes, sure!” This is an example of common
human psychology, of natural human reaction.
Now, suppose certain sub-glands in the elder man’s chest around the anáhata cakra are activated.
Then, instead of arguing, his response will become calmer, and not so serious and grave. He will
become quieter and not so irritated. In this case, in the attached nerve cells and nerve fibres,
certain changes will have been brought about in the glands and sub-glands of the chest portion of
the body. By properly activating the controlling point of a human sentiment, the response has
changed.
Thus, due to biological change, the psychological reaction or reflection will change. For this
biological transformation, one should practise a spiritual cult which changes the human nerve cells
and nerve fibres attached to those portions, and brings about changes in the hormonal secretions
causing psychological changes. So, through the practice of a spiritual cult, changes come about in
the nerve cells and nerve fibres.
You should all learn the various psychologies of the different groups. You should learn about
human psychology in particular, and about non-human animate psychologies. Though inanimate
objects – gold, silver, iron, etc. – do not have psychology, they have characteristics. That is, each
and every entity, animate and inanimate, has its own particular psychology or characteristic. When
coming in contact with different entities, animate and inanimate, you should act according to the
knowledge of their psychology or characteristics.
By spiritual cult, spiritual sádhaná, you may bring about certain changes in your nervous system,
nerve cells and nerve fibres, control the secretions of the hormones from different glands and sub-
glands, and become elevated. By this process of elevation a person becomes superhuman and
goes beyond the periphery of the common human psychology. Otherwise, the general rule is
there. Here lies the necessity of spiritual practice. Without spiritual practice there cannot be such
a change.
The main purpose of human beings coming here to this earth is to do spiritual practice. One is to
render social service, one is to learn, one is to go through books, one is to help others, one is to do
anything and everything just to encourage and accelerate the process of sádhaná. Sádhaná is the
main theme of life. Whatever you do in the world, you should do it with a view to promote your
sádhaná and help the sádhaná of others. Human beings come to earth to practise sádhaná, to
move closer to Iishvara, the Supreme Goal – to come closer to Parama Puruśa [Supreme
Consciousness]. Thus, the deeds of human beings will not be like the deeds of animals. Whatever
human beings will do, they will do in such a manner that the progress in their sádhaná will go on
accelerating.
Biological Structure
This biological machine is of great help and assistance to humans. That is, you can perform
spiritual sádhaná with this biological structure because it is a biped structure. Bipeds are humans,
orang-utans, chimpanzees and gorillas. Monkeys are also bipeds but they cannot stand erect. Their
position is in between bipeds and quadrupeds. You will find that by proper training, orang-utans
will start to enjoy smoking like humans. Have you seen this in the zoo? They will smoke cigarettes,
break coconuts and drink [coconut] water. By further training they will easily come closer to
humans. So these creatures are guided and goaded by biped psychology. (Pedis is Latin and means
“concerning the foot”; the [Latinate] adjective is “pedal”. “Pedestrian” means “one who walks
with the feet”.) This is pedal psychology, not human psychology.
The human biological structure and nervous system are more developed than those of other
bipeds. Tailless apes such as chimpanzees, orang-utans and gorillas are less developed than human
beings because their backbones contain tail bones. The human backbone does bear a tail bone,
just at the bottom of the spine, but it curves inside rather than protruding outside the human
body. The tail of a monkey protrudes outside its body. During the first four months of pregnancy, a
human foetus begins to develop a tail which grows at the same rate as the body; after four
months the rate of growth of the tail is slower than that of the rest of the body. This continues up
to eight months. After eight months the tail goes inside the body of the unborn baby and is not
externally visible. The foetus now has all the features of a human being. This is one of the main
differences between the biological structure of human beings and that of other bipeds.
If a baby is born prematurely there is a risk that it may die. If the parents live in an isolated rural
area and are unable to provide proper medical attention for their baby, it may be wrapped in
cotton collected from the shimul tree [silk cotton tree, Bombax ceiba L.] and kept in a wooden cot
for two months. The cotton should be soaked in pure ghee and changed regularly. This simple
arrangement will provide a congenial environment for the baby to grow healthy and strong.
Chimpanzees, orang-utans and gorillas are all tailless apes, but their backbones bear larger tail
bones inside their bodies than those of human beings. Human beings have only one tail bone
inside their bodies, but the tailless apes have more than one, all inside the body, so they cannot
stand erect like human beings. They have to bend a bit, so their posterior portion is bigger than
that of humans. The cranium – a container made of bones for the brain – of tailless apes is a bit
smaller than that of humans, so tailless apes have fewer nerve cells in the brain. In the case of
humans, the rate of growth of the foetus is faster in the second four months of pregnancy, but in
the same period the tail grows at a comparatively slower rate. In the case of tailless apes, the tail
bone continues to grow at the same rate as the foetus. After birth tailless apes have to bend
forward to keep balance. Animals with tails have to bend still further forward due to the weight of
the tail, so they cannot stand for a long time.
Tailless apes, because of the absence of tails, are guided by biped psychology. Animals with tails
are also guided by biped psychology, but their brains are smaller. Due to the larger tail, the
cranium grows smaller thus the brain grows smaller, and so their psychology will not be the same
as that of tailless bipeds.
Tailless apes can be taught sádhaná after some effort. The tailed bipeds will not be able to do
sádhaná like the tailless bipeds because the backbone of the tailed bipeds, containing the
controlling points of the five fundamental factors, does not come in one line. The controlling
points fall on a curved line, hence they cannot perform sádhaná properly.
Mono-sided, straight or erect beings can perform sádhaná very well because all the five controlling
points of the fundamental factors fall on a straight line. In these creatures the cranium containing
the brain is a bit bulky at the back, indicating that the brain is large enough to perform sádhaná
easily. You see how fortunate you are to have a human biological structure. You have got a human
frame. Humans should be obliged to Supreme Consciousness for this favour.
There is yet another thing. In the case of tailed bipeds, the front legs [the arms], are not fully
utilized for walking. They are used more for catching objects. In the case of humans, they are
never used for walking. In the case of monkeys, often they are used for walking as well as catching.
So, in any case, monkeys can never be equal to humans, even if their tail is severed from the body.
The body of a monkey will always remain tilted forward. So it is a great advantage to have a
human body. Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát [“People are born as human
beings due to their past good saḿskáras, but to attain non-qualified liberation they will have to
attain self-knowledge.”]
The art of attaining self-knowledge is complete self-surrender. You cannot challenge Parama
Puruśa with your intellect and talent. You can challenge Him with one thing only. That is, you must
say, “Oh, Parama Puruśa, You have brought me to this earth, so You will have to appear before
me, because I am in a human body which I have attained by virtue of Your grace.”
Because tailed bipeds have a tail, they can run faster than human beings – their running speed is
increased. If the tail is added to the two hind and the two fore legs, tailed bipeds have five legs.
The four legs are actually supported by the tail, which works as the fifth leg. Thus monkeys can run
faster than bipeds. If monkeys walk on two legs only like bipeds, they will walk more slowly than
human beings. If a monkey walks on four legs, it will move faster than a human being. And if it
takes the help of its tail, it will be able to jump from one tree to another and its speed will be
greatly enhanced.
The speed of movement is increased with the help of the lymphatic glands. In human beings the
lymphatic glands are located at the joints of the arms and of the legs, and also at various other
places. Depending upon the hormonal secretions of these lymphatic glands, one acquires the
capacity to jump. Can humans jump as much as monkeys even after strenuous effort? Humans
cannot even run like them. All this is due to the lymphatic glands. When the lymphatic glands in
the armpits and leg joints are activated, hairs start to grow in those parts of the human body. If
you find an absence of hair, it indicates that the lymphatic glands are underdeveloped, and that
the individual will have less jumping capacity.
Suppose a youth begins to run like a monkey using his hands and legs. He continues to run, now
imagining he has a tail. Running becomes easier for him. Next, suppose his lymphatic glands are
activated and running becomes more enjoyable because his lymphatic glands are producing
significantly more hormones – not as much as monkeys but much more than ordinary human
beings. Biologically he is very close to a monkey. Now, suppose his lymphatic glands return to
normal. His body feels that it is a bit heavier than it was during the monkey demonstration, and he
will not be able to jump as freely. He has become a gentleman again!
Take the example of male and female eunuchs. Generally the cranium of a female is smaller than
that of a male. If you see the skull of a female skeleton, you will notice that the upper portion of
the skull is smaller. Those who are eunuchs by birth have still smaller craniums. If, by biological
processes, a eunuch is transformed into a male or female, he or she will suffer from headaches for
the rest of his or her life. He or she cannot get rid of them because it is due to a shortage of nerve
cells in the brain. If a male becomes a female by biological processes, he will not suffer from
headaches as such; he will have no difficulty. But if a female becomes a male, she will suffer
difficulties because the cranium is smaller; that is, the brain is smaller. It is a matter of biological
importance that humans have done nothing in this direction so far.
Socio-Economic Theories
So you see that the human body is a biological machine. Your social service, your socio-economic
theories, your political life and your cultural life must be guided and goaded towards the Supreme
Self by keeping this fact in mind. If this is done, selfishness will not arise in the human mind and
there is no chance of damaging society. But political parties and socio-economic organizations
forget this fact, so instead of serving the world they guide it adversely.
In the case of the Communist Party, for example, this is exactly what has happened. This is what
happened to the whole world – great damage. Why? They had no spiritual cult, no spiritual goal.
Thus, as long as communism exists on this earth, the world will continue to suffer. Communism
has to go immediately without any delay, or it is to be removed. This is the demand of humanity.
Otherwise a great danger looms over human society.
What is the social impact or aspect of an economic theory – positive or negative? If it is positive,
what is its effect? If it is negative, what is its effect?
The human body or human existence is a biological structure goaded by psychology, by certain
vrttis [propensities]. Similarly, socio-economic life is a biological structure goaded by psychic urges
and the different psycho-physical propensities; that is, it is goaded by psychology. So socio-
economic life is also a biological structure. It has to obey certain norms and rules. So I say that the
socio-economic structure of society is a biological structure goaded by psychic urges.
When Karl Marx said that property should be owned by the state, by communes, he went against
human psychic passion and urge.
Both our socio-economic life and the human biological structure are goaded by psychic urges – by
fundamental psychic urges – by psychology. Collective social life – socio-economic theory – and
the human biological structure are both goaded by psychology, psychic urges, and psycho-physical
passions and propensities. These cannot be ignored, they cannot be neglected.
Our ambitions are something that push us from within to fulfil the demands of certain urges which
have some clear-cut pabula. Urge is there; the initial sentiment, that is, the inborn instinct, is
there. At the same time, there are certain fundamental socio-psycho-physical demands, passions
and propensities. One must not forget this.
All socio-economic theories propagated in the past ignored this fundamental requirement of
humans beings, and that is why they failed. Marxism is one such theory. This is the reason why it
failed, but its failure is not a distinct or special case. The approach of socio-economic theories
should not go against the approved structure of human requirements. Now those who once
supported communism are themselves finding the reasons for the failure of Marxism and one of
its branches, Euro-communism.
The spiritual thirst, the spiritual hunger, is also one of the subtle passions, the subtle propensities,
of the human mind. In the múládhára cakra there are four propensities – dharma [psycho-spiritual
longing], artha [psychic longing], káma [physical longing] and mokśa [spiritual longing]. So spiritual
longing is a fundamental human urge.
Human beings cannot go against or deviate from the recognized path of the One who controls the
thought-waves of the universe (Iishvara) – the recognized path or mainstream of human life. They
cannot. For all theories, for all practices, for all cults – one cannot deviate from this fundamental
path.
Urge is called utcetaná in Sanskrit. [Someone with an urge will set aside all obstacles and move
ahead.] Suppose a man tells his friend that he wants to go to Calcutta, but his friend objects. If the
man does not listen to any of these objections, pushes his friend aside and leaves for Calcutta, it is
called “urge”.
Passion is called utvrtti in Sanskrit. [One who has a passion will threaten to take or even take
physical action against those who place obstacles before him, and then move ahead.] If the man
threatens his friend for trying to prevent him from going to Calcutta, it is called “passion”.
Propensity is called vrtti in Sanskrit. If the man asks his friend to accompany him to Calcutta
because he has many desires and hopes that can only be fulfilled there, it is called vrtti.
Sentiment is called bhávapravanatá in Sanskrit. If the friend says, “Why do you want to go to
Calcutta when it is always water-logged and congested? It will adversely affect your health. Listen
to reason!” but still the man goes, this is called “sentiment”.
The human psyche is guided by these four aspects. Socio-economic theory and cult have to adjust
with them.
Take an example. The psychology of farmers is such that under normal circumstances they will
never sell their land. Whenever a farmer donates a piece of land to someone it is usually out of
pressure of circumstances or adherence to a high ideal. So any philosophy that preaches that all
land belongs to the state goes against this basic aspect of human psychology. This is how the
teachings of communism go against fundamental human psychology. Similarly, if a farmer is told
by the authorities to give one thousand kilos of rice from his fields, he may give them, but if he is
told to give them from his home, his wife may only give one hundred kilos. This is because she is
accustomed to staying around the home, so her world is very small. Her psychology is also
different from that of the authorities. So, although various groups of people have their own
psychology, a socio-economic theory should not go against the fundamentals of human
psychology.
You have got a human body. Make the best utilization of it. Forget everything of the past from this
very moment.
Bigŕi jiivan anek hi sudhari janam áj
Jay Rám ki Rám japu tulsi taju ku samáj.
[Many of my past lives have gone in vain, but now my life is rectified. I will dedicate myself to the
lotus feet of Rama and work for Rama, leaving all worldly attachments.]
This is for every one of you – the younger ones as well as the older ones. Go on working in such a
way that you give your proper worth to society, and you bring about the actual evolution of
humanity. Be a devotee of humanity as well as a devotee of Parama Puruśa. Let victory be with
you.
20 July 1990, Calcutta
Published in:
Yoga Psychology [a compilation]

Bhútatattva, Tanmátratattva and Indriyatattva
Bhútatattva: As has been discussed earlier, saiṋcara is a process of analysis and as such it
transforms one into many. Avidyámáyá is the operative force behind its multicreative
characteristics. At different phases of this saiṋcara, bhútas with their peculiar properties come into
existence.
The significance of the term bhúta is “created being”. In the general sense the term bhúta
refers to the past. It has already been said that through the influence of the sentient force on
Puruśottama, Mahattattva comes into being; by the activation of the mutative force this
Mahattattva is metamorphosed into Ahaḿtattva; and afterwards the static force converts a part of
the subjectivated “I” into the objectivated “I” or done “I” or citta of the Cosmic Entity. This
combination of Mahattattva, Ahaḿtattva and citta is what is known as Cosmic Mind. The stages of
transformation of Cosmic Consciousness prior to the exhibition of Cosmic citta are not objective
realities in the strict sense of the term, and as such the existence of the Cosmic Mind cannot be
established unless and until its psychic projection is logically dealt with.
Even after the formation of citta, static Prakrti goes on influencing the Cosmic citta more and
more and results in further crudification or decrease in the intermolecular and interatomic spaces
and gradual increase in the chemical affinity. In the first phase of this crudification the chemical
affinity permits the transmission of sound waves only. Hence at a stage when the citta, getting a bit
cruder, is able to carry sound waves, it is said that ákásha, or the ethereal body, has been formed.
This ákásha is the first rudimental factor on the physical level.
The continued influence of static Prakrti goes on increasing the chemical affinity and
decreasing the intermolecular and interatomic spaces, making the factor or bhúta still more crude
than ákásha, and enables the second factor to carry the wave or sensation of touch over and above
the extant capacity of transmitting sound waves. The second factor is váyutattva or aerial factor.
As a result of the ever-increasing influence of static Prakrti, there takes place an internal clash
in the váyubhúta giving rise to sparks of light; that is, the váyubhúta is slowly converted into a
luminous factor or tejastattva. The sense of vision or radiation of rúpatanmátra is the special
property of this third factor.
With the continued action of the static principle, the liquid body and finally solid structures are
formed. The liquid entity is perceptible by the additional sense of taste (or flow) and the solid body
by the further addition of the sense of smell.
The above formations are not abrupt but gradual. The intermediate stage between citta and
ether is neither an abstract nor matter. Similarly the sun is at an intermediate stage between the
aerial and the luminous factors. The earth in its infancy was in a stage that can be termed neither
luminous nor liquid. Gradually it was converted into a liquid body and slowly the outer surface was
turned into solid. In its inner body the earth is still in liquid form; and in the more interior portion
the luminous and gaseous factors are being slowly converted into liquid.
Each and every bhúta is accessible to a certain sense of conceptions or perceptions, by which
the sensory organs recognize or classify it. Various combinations of these bhútatattvas result in the
physical creation, first of the inanimate, and later of the animated structures. The very start of the
animated stage is the beginning of the process of pratisaiṋcara.
The crudest solid is the final stage of saiṋcara. The energy or práńa working therein slowly
gets converted into práńáh, vital energy. This vital energy functions as the direct cause of life and
thus controls the activities of the animated physical structure. Hereafter the circle of pratisaiṋcara
starts functioning with the coordinated cooperation of the práńáh and mind. But in the absence of a
congenial environment for the práńáh to get expressed, as in the case of dead or dying celestial
bodies, the physical structure will explode owing to ever-increasing internal pressure. This explosion
is called jad́asphotá . Dissociated component factors (dissociated as a result of jad́asphotá ) get
mingled up with their respective tattvas.
This process of jad́asphotá , as a result of which the crudest factor, solid, gets converted into
certain subtler factors, may be termed “negative saiṋcara”: the solid factor can never, as a result of
negative saiṋcara or jad́asphotá , be transformed into a factor subtler than the subtlest physical
factor, that is, the ethereal factor, because were it converted into the next subtler factor, citta, it
would mean the withdrawal of the thought-waves of the Macrocosm.
Thus the only logical exposition is to say that the bhútas are not any new stuff but only the
crudified forms of Cosmic citta, which get manifested at different stages of the saiṋcara process
when the intermolecular and interatomic spaces decrease and chemical affinity increases due to the
external pressure of static Prakrti.
Tanmátratattva: Tat + mátra = tanmátra. In Sanskrit tat means “that”, mátra means
“minutest quantity”. Hence the term tanmátra denotes a microscopic fraction of “that” (of “that
bhúta”).
According to the philosophy of Ananda Marga, Brahma Cakra – the Cosmic Circle – is but a
Cosmic dance in which every created object, under the magic spell of the Cosmos, is moving in
proper harmony and rhythm. In other words, it may be said that an object or objectivity is nothing
but a wave motion within the body of the Cosmos. The philosophy of Ananda Marga thus
establishes the wave theory of modern science through an independent logical outlook, and that
life consists only of an ocean of waves.
Every bhúta from the ethereal to the solid is in an eternal flow. The very existence of
bhútatattva is just a pattern of waves, a microscopic fraction of waves taken in a collective form by
the sensory-organs-cum-citta. These microscopic fractions carried through waves are called
tanmátras. Hence tanmátras are nothing but the waves produced by the objects concerned as a
result of reflection of the subtler bhúta on the cruder ones. Tanmátras in the mathematical sense
are not something homogeneous. They are heterogeneous in character and their heterogeneity
gives rise to the varieties in the perceptible external world. This heterogeneity is specialized by the
difference in wavelengths amongst different tanmátras within or without the scope of any particular
bhúta.
Ákásha or ethereal factor is more or less a theoretical factor and being the subtlest of all the
bhútas has got the maximum wavelength, so its flow faces no physical hindrance, whereas the
other bhútas do face some. A wave can move freely only when it is in harmony with previous
waves and their curvatures. A wave can pass through an object where there is no physical
obstruction or hindrance from a subtler wave, that is, subtler waves can pass through cruder
waves; and under such circumstances there is always an adjustment of wavelengths resulting in
the creation of physical diversities. Proper adjustment of wavelength means adjustment at the two
pauses of the waves – the sentient pause and the static pause. The sentient pause in the wave
denotes the point where upward momentum is finally exhausted and the wave is just about to start
downward movement, and the static pause is at the point where downward movement has ended
and upward motion is just about to start. They represent the crest and trough of physical science.
The greater the wavelength of any bhútatattva, the more is the chance of this adjustment of the
striking waves passing through.
When an object permits the passage of a wave, it does not come within the scope of sensory
nerves, but when the wave does not get such a passage, that is, it is reflected back, under such
circumstance only is there a perception of its existence by our sensory nerves.
Let us examine the process of actual perception and see how it occurs. It has been shown
earlier that the existence of a physical structure is nothing but a state of continuous vibration. The
very existence demands eternal movement. This vibration creates waves which strike the gateways
of the organs. A sympathetic vibration within the sensory nerve occurs which is conveyed to the
site of the actual organ in the brain. In the brain the unit citta takes the form of the vibration and
the ego feels that it is perceiving its object. For example, when the light waves coming from an
object strike the retina of the eye, the optical nerve creates a similar vibration in the optical fluid
and conveys the vibration to a point in the brain known as cakśu indriya. Citta takes the form of the
object and ahaḿtattva or ego feels – “I am seeing the particular object.” Thus actual perception is
made through a process in the different nerves carrying vibrations from the gateways of the organs
to the sites of the particular organs in the brain. This is the case with taste perception and other
sensory activities. If any of the sensory nerves be defective, that type of perception will not be
experienced by the ego. In other words, the objective perception is always attributed with the
merits and demerits of the sensory nerves. The type of vibration radiated by an object may be
termed the “out-going tanmátra”, and the particular wave received by the sensory nerves is known
as the “incoming tanmátra”.
Indriyatattva: The mind is the master which perceives, orders and acts, and this it does with
the help of indriyas, both sensory and motor. The indriyas or organs are ten in number – five
sensory and five motor. The function of the sensory indriyas is to receive the different tanmátras
and that of the motor indriyas is to create tanmátras according to the inherent saḿskára and
transmit them in an extroversial style.
A very important point to be noted here is that the immanent capacity of an object, whether
ethereal or solid, for discharging tanmátras, remains the same. Any increase in the number of
sense perceptions does not affect the total intensity of perception. It remains constant in a
mathematical manner. If the solid can transmit the five fundamental perceptions of sound, touch,
form, taste and smell with equal intensity, it does not mean that each and every perception of this
solid tanmátra will have the same intensity of sound waves transmitted by the ethereal body. The
ethereal body having the singular characteristic of transmitting sound waves has the collective
intensity of all the five tanmátras transmitted by the solid body having the multilateral sensory
functions.
Sensory organs: These are five in number – (1) cakśuh (eye), (2) karńa (ear), (3) násiká
(nose), (4) jihvá (tongue) and (5) tvak (skin). Their functions are – darshana (to see), shravańa (to
hear), ághráńa (to smell), ásvádana (to taste), and sparshana (to touch), respectively. According to
the process of perception they help the mind in assimilating the tanmátras.
The motor organs or karmendriyas are also five in number. They are (1) vák (vocal cord), (2)
páńi (hand), (3) páda (leg), (4) páyu (anus) and (5) upastha (genitary organ). Their functions are –
kathana (to speak), shilpana (to work), carańa (to move), varjana (to let out waste) and janana (to
give birth), respectively.
Organ Passage Controlling nerve
Upastha Shukra Nád́ii Aopasthya (controlling genitary organ)
Shaunkhinii Ashvinii (controlling anus)

Páyu
Vajráńii Kuhu (controlling urinary organ)
29 May 1959
Mind, Práńendriya and Vrtti
Mind: In the process of saiṋcara, the transcendental entity Puruśa, under the localized
influence of His immanent principles, is transformed into Mahattattva, Ahaḿtattva and citta. In the
first two stages the bondage, being theoretical in character – that is, the movement or vibration
being unrestricted by the relative factors of time, space and person – does not come within the
scope of perception. But in the third stage, He, under the influence of the static principle, is
converted into the objective “I” and this objectivated “I” comes within the jurisdiction of
autoperception. Mind is a coordination of the aforesaid three factors, that is, the Mahattattva,
Ahaḿtattva and citta. In the process of pratisaiṋcara, the crudest matter, by division and
decimation, gets metamorphosed into subtler factors and the unit mind is created. The stuff of the
unit mind is just the same as that of the Cosmic Mind. The Cosmic Mind is formed in the saiṋcara
process under the influence of the innate tendencies, while the unit mind is created in the process
of pratisaiṋcara under the influence of the belligerent crystals of the Macrocosm.
In the extroversial phase, both in Macrocosm and microcosm, the static principle
predominates, while in the introversial phase the predominating principle is the sentient one; but in
both phases all three principles are in existence. Even in Nirguńa Brahma, or the Unsubjectivated
Transcendental Entity, these principles do not cease to exist. It is the stage of pará shánti (absolute
peace) because there the three principles are present in a balanced style. Hence in Nirguńa Brahma
there is no humming up of waves, no clash within or without. Prakrti, the omni-active entity, lies
quite in a quiet stage; the transcendental sublimity remains unpolluted. In Tantra this latent Prakrti
is known as Anucchúnyá Prakrti. This Anucchúnyá Prakrti is the causal stage of the three expressed
principles and is purely abstract in character. When the Anucchúnyá gets disturbed, the three
fundamental principles start functioning, and as a result of their expressed svabháva
(characteristics), Saguńa Brahma, or the Subjectivated Transcendentality, gets stirred in Its
impersonal exhibition.
Saguńa Brahma is exhibited through the activities or the activating potentialities of the three
expressions of Ucchúnyá Prakrti. These three expressions are the fundamental creative principles
and they are sattva (sentient), rajah (mutative), and tamah (static). They are known as guńa in
Sanskrit. These names have been allotted according to their respective functions, and the
diversities of the created world depend upon the comparative domination of one over the other
two. In both the saiṋcara and pratisaiṋcara processes, that is, in the entire survey of the
Macrocosm, the Supreme Entity appears to have lost its transcendentality under the influence of
these three fundamental factors.
Activation of any force signifies a change in position of the body on which said force is applied.
Hence during the creation of mind certainly a localized change takes place within the infinite space
of the Transcendental Entity. The Cosmic Mind, though big, is therefore limited; and as such its
localized characteristics debar it from becoming absolute.
Mind cannot maintain its existence without objectivity. During its course of creation, mind
automatically gets an objectivity in the form of the done ego or static “I”. Thus the fundamental
mental objectivity is, correctly speaking, a projected objectivity. The mind where the projected
objectivity presents itself in a collectivated form, maintaining closest alliance with the projector, is
called the “Macrocosm”, or the “Cosmic Mind”; and where this projected objectivity (or objectivities)
appears to be independent of other diversities and detached from the projecting apparatus, it is
termed “microcosm” or “unit mind”. So to the Macrocosm the projected objectivity (or objectivities)
is neither diverse nor without, while to the microcosm, it appears to be in diversities and also
beyond the scope of its existence.
One more vital difference between Macrocosm and microcosm lies in their capacities of
thought power. The former, by mere vibration of its thought-waves, is able to get itself
metamorphosed into many, which for the latter appear to be the original actualities of the physical
strata. The imaginative process of the microcosm can produce no actuality in the physical world. In
case of hypnotism or ghost-affectedness, the mental image of the unit mind gets projected and
appears to be a fact, but actually it has no physical existence. In the physical world, whatever the
microcosm creates with the help of its physical structures is nothing but a chemical or physical
transformation of the five fundamental factors created as actualities by the Macrocosm in the
saiṋcara process.
Práńendriya: During the mental process of extrovert and introvert, there is always a clash
within the physical body due to the external pressure of static Prakrti. The resultant interial and
exterial forces working within the physical structure are known as práńa; and the cooperative
activity of the ten váyus – five interial and five exterial (práńa, apána, samána, udána and vyána;
and nága, kúrma, krkara, devadatta and dhanaiṋjaya) – is known as práńáh.
The positions of the indriyas are actually in the brain and not on the external surface of the
physical body. There are gateways of the indriyas on the external surface of the physical body
receiving tanmátras emanated from different objects. The tanmátras received through these
gateways are converted into psychic objects according to the inherent saḿskáras of the individuals.
The position of práńendriya is in the heart – not in the mechanical heart which palpitates but in the
yogic centre of heart, that is, in the middle point of the anáhata cakra.
During enumeration práńendriya does not come within the category of indriyas, not only
because its site or controlling point is different from that of other indriyas, but for another reason
as well. The ten indriyas function only to perceive tattvas, but práńendriya, being the collective
name of the ten váyus (and váyu being a bhútatattva and a fundamental factor formed due to
crudification of ether), comes under the category of tattvas. Indriyas, therefore, are the activators
and perceivers of the bhútatattvas, and práńendriya is more or less a correlated activity of ten
analysed sub-factors of váyutattva.
Práńendriya plays the most vital part on the physical and psycho-physical level. Every activity
of the práńendriya is pulsative – contracting and expanding (saḿkoca-vikáshii). The auxiliary waves
of the práńendriya flow in a pulsative manner, that is, there is an arrangement of alternative
motions and pauses in their flows. It is during the state of pause and potentiality that the citta is
able to receive the tanmátras and takes the form of shapes represented by those tanmátras. Unless
citta takes the form of incoming tanmátras no perception is possible, because the ego can work
only when the citta adopts a form.
This fact becomes evident by analysing a very common experience. Even if the tanmátra-
discharging objects be present and the afferent nerves working quite all right, there may not be
any perception if the citta does not receive the tanmátras. If one eats something while walking or
running, one is not able to enjoy the taste fully. This is due to the citta not being able to receive
the tanmátras under such a circumstance. One is not able to receive and understand a bháva (idea)
simultaneously with some other physical and mental activity. The secret is with the práńendriya.
Práńendriya has got the capacity to let all the nerves flow in the pattern in which it itself is
flowing. This means that if práńendriya is in the expansive stage and not in the contracting one,
every nerve, along with citta itself, is in the expansive stage flowing in the same wavelength. The
result is that incoming tanmátras face hindrance and cannot activate the citta. Thus either there is
difficulty in perception or there is no perception. Therefore, even if all the other factors responsible
for perception are working quite satisfactorily, the práńendriya in its expansive stage will cause the
citta and nerves to vibrate sympathetically and thereby hamper the movement of the incoming
tanmátras. But if the práńendriya be in the controlling position or at a pause, it creates such a
calmness throughout the psycho-physical structure that the correct perception is possible. So
actually práńendriya plays a vital part in helping the organs indirectly to receive the tanmátras, in
assisting the citta to perceive them correctly, and thus in letting the ego have a cognition in that
connection.
This is the psycho-philosophy behind the practice of práńáyáma, wherein the sádhaka tries to
let this práńendriya remain in the state of pause, thereby merging the paused unit mind into the
ocean of consciousness just to have the experience of the supramental stratum.
In our daily life the experiences of soft and hard, melodious and harsh, hot and cold are being
experienced by our práńendriya. These experiences do not come within the scope of the five
fundamental perceptions of shravańa (hearing), sparshana (feeling by touch), darshana (vision),
ashvádana (taste) and ághráńa (smell). The aforesaid subtler experiences, not coming within the
jurisdiction of crude fundamentality, are felt by the sixth organ – práńendriya. The special function
of práńendriya is to recognize the objectives from different experienced sense perceptions and
innate psychic projections. Práńendriya also works as an auxiliary force in some of the internal
mental activities, and with the help of this práńendriya one feels that a particular person is very
kind and affectionate, or a particular person is unkind and antipathetic. (Such an experience is
based more on a subjective feeling than on any outer objective correlation.)
In certain philosophies the word bodhendriya is also used for práńendriya, but a better term
for expressing the essence of this indriya shall be bodha vivikti. And the other fundamental indriyas
may be conveniently termed bodhendriyas.
Vrtti: Mind is a state in the process of Brahma Cakra. It, being the result of changing
positions, is essentially a stage in the process of motion, and implies a momentum which it has to
express. To find expression the mind adopts certain inter- and intra-ectoplasmic occupations. These
occupations (love, hatred, fear, etc.) are known as vrtti. In other words, vrtti may be defined as
“the way of expression of mind”. On the psychic level this occupation is called “expressed
sentiment”.
Sentiments affecting subsidiary glands are known as “instincts”. Here the term “subsidiary
gland” has been used for any gland other than the pineal and the pituitary. Some psychologists
define “instinct” as “accumulated sentiment”. By this they imply that instincts are later stages of
sentiments, that is, that instincts are created when sentiments get themselves habituated. This is a
theoretical definition. A sádhaka, who is a practical psychologist, realizes that instinct is a sentiment
affecting the subsidiary glands.
These subsidiary glands are the sub-stations of organs whose main controlling station, as
already discussed, is located in the brain. For the evolution of saḿkalpátmaka and vikalpátmaka
mind (the mind is said to be saḿkalpátmaka when its internal occupations lead towards the Great,
and vikalpátmaka when they lead towards the mundane or crude) and for the creation of external
waves, the help of the organs has to be taken. This help is also essential for crude manifestation in
the physical stratum and other multifarious activities. The subtle brain does not work directly. It
requires cruder sub-stations under its control.
Waves have to be developed for other manifestation of the internal saḿskáras, and these
waves have to be created in the nerves and in the blood. According to the sanguinary flow and
strength of the nerves, sub-stations of the mind go on transmitting the waves.
The seed of every vrtti is in the brain. But the first expression occurs in the sub-station.
Waves, after being created by the glands or sub-stations of the mind, are expressed outside
through efferent nerves. The motor organs work with the help of efferent nerves, but the secret of
the working lies with these mental sub-stations or glands.
The number of vrttis varies according to the complexity of the physical structure. The more
complex the structure, the greater shall be the number of vrttis. The more-developed animals,
therefore, possess more vrttis than the less-developed ones. Generally there are one thousand
vrttis in the human structure. In their development and expression on the ordinary crude level they
are fifty in number. The collective number being one thousand, the seeds of all those thousand
vrttis are present in the brain. Because of the existence of these seeds of one thousand vrttis in the
pineal gland, the yogins have named it sahasrára cakra [sahasra means “thousand”]. The
subsidiary glands control forty-eight vrttis and the pituitary controls two – saḿkalpátmaka, or one
leading to parávidyá (knowledge of the Great) and vikalpátmaka, relating to aparávidyá (knowledge
of the mundane). The pineal as a structure controls all these fifty vrttis taken internally and
externally by all ten indriyas. 50 x 2 x 10 = 1000. Yogis having control over the sahasrára cakra
attain nirvikalpa samádhi, a state where they are beyond the approach of all the vrttis. Within the
scope of these vrttis lies the seed of saḿskára – good or bad. So the attainment of such a state
means the end of all the saḿskára, exhaustion of all the previous momentum accumulated by the
mind due to its previous journeys in Brahma Cakra. This is what is called mokśa – union with the
Transcendentality.
30 May 1959
Kośa
Consciousness is the supreme subjectivity and all other, mundane, subjectivities or
objectivities are mere blendings of the absolute subjectivity. Therefore, the mind is not an absolute
entity either but a transformed state of consciousness. For the performance of its actions the mind
depends on the motor or sensory organs as its direct agents. Afferent and efferent nerves, in their
turn, act as direct agents of these organs. The nerves, which convey the tanmátras from objects to
the mind, or activate the object with the force they acquire from the mental structure, and in this
way link the mind with the external objectivities, are the indirect agents of the mind.
Whenever the out-going tanmátras carrying mental force get reflected, the objects come
within our scope of sensation, perception and conception. When they get refracted, the objects
partially come within our scope of sensation, etc. When the tanmátras are neither reflected nor
refracted or when there is little reflection or refraction, the objects do not come within the scope of
our feeling.
The correctness of perception depends upon a good many factors. The objects transmitting
tanmátras must be in healthy condition. The gateways of the organs must be healthy, and also the
reflecting tanmátras should be defectless. The afferent and efferent nerves and the citta should be
sufficiently strong and active, and the last but not least factor is that the ego (ahaḿtattva) should
be ready to receive them. Any defect or slackness of any of the above factors results in incorrect
perception and hence in incorrect conception.
For example, in the case of persons suffering from glaucoma, watery fluid is deposited in the
optical nerve, which causes a dispersion of light inside. As a result even the white rays transmitted
by objects appear to be spectrum-colored.
So far as the efferent nerves are concerned, it is primarily upon the activating capacity of the
ego that the process of physical activity depends. One’s personality also depends on the activating
(radiating) capacity. The more developed is the radiating power, the more glaring will be one’s
personality.
Thus it has been examined that the function of the mind is to act through the organs and
nerves and thereby either to receive or radiate the tanmátras. The portion of mind which deals with
indriyas is named kámamaya kośa. This kámamaya kośa controls the physical longings of the
microcosm.
As regards the Macrocosm the mind is said to be started at that stage where the sense of
subjectivity (Mahattattva), the subjectivated “I” (Ahaḿtattva) and the objectivated “I” (citta) are all
present. Hence in the stage of citta we get Mahattattva and Ahaḿtattva as well.
In the extroversial saiṋcara process citta gradually crudifies under the influence of static
Prakrti, till the crude solid is created. This process of crudification of citta, having a coordination of
Mahattattva and Ahaḿtattva, is divided into five stages known as kośas. According to their relative
density of crudeness developed through the bondage of the static principle, the five kośas, starting
from the initial stage, are hirańmaya kośa, vijiṋánamaya kośa, atimánasa kośa, manomaya kośa
and kámamaya kośa. The kámamaya kośa is the crudest stage of citta, where it is metamorphosed
into the crudest stuff. With the five manifested fundamental physical factors (it is physical for the
microcosm but mental for the Macrocosm) the Macrocosmic Mind displays its will. Macrocosmic
control over the five fundamental physical factors means the internal display of the Macrocosmic
kámamaya kośa. Nothing is beyond the scope of Cosmic Mind, that is, everything comes within that
mental scope; and so the Macrocosmic Entity needs no nervous system or indriyas for controlling
these operations and, therefore, the Cosmic Mind at this stage requires no physical structure as the
unit mind does.
The manomaya kośa is subtler than the kámamaya kośa and it has the capacity of recollection
and contemplation (smarańa and manana). The kámamaya kośa, being the crudest in structure and
in the case of the microcosm dealing with the external paiṋcabhútas, is called the “crude mind” or
sthúla manah. The manomaya kośa is known as the “subtle mind” or súkśma manah. The
remaining three kośas, being still more subtle and also being the rudimental stages of sthúla and
súkśma manah, are collectively termed “causal” or “astral” mind. The psychological nomenclature
of “conscious”, “sub-conscious” and “unconscious” minds for the crude, subtle and causal minds
does not appear to be correct.
From the microcosmic angle of vision the kámamaya kośa of the Macrocosm is expressed
through the five rudimental physical factors from which the physical body of the microcosm and
other physical objects come into being. The kámamaya kośa of the Cosmic includes, therefore, the
annamaya kośa of the unit. Here it may be pointed out that the Macrocosm in its flow of
imagination creates actualities for the unit mind, whereas the kámamaya kośa of the unit cannot
create physical actualities by its imagination. As already seen, the kámamaya kośa, having the
function of dealing with the bhútas, is said to be the crude mind in the case of the microcosm also.
The manomaya, performing the function of recollection and contemplation, is known as the subtle
mind of the microcosm also. And as in the case of the Macrocosm, the atimánasa, vijiṋánamaya
and hirańmaya are the causal portion of the microcosm. But the division of the microcosm into a
causal portion is merely a theoretical proposition. There is no separate existence of the unit causal
mind from the Cosmic causal mind. In case the crude and subtle portions of the unit mind suspend
their work by the process of sádhaná or otherwise, the causal portion of the unit mind will not be
able to maintain its separate identity; only the seed of past action will remain just to differentiate
the microcosm from the Macrocosm. By a process of correct sádhaná, the sádhaka will feel that
there is one causal mind in the universe. There is no causal difference between the microcosm and
the Macrocosm. Similarly, by the subtleness of projection, subtle and crude portions of the unit
mind can connect themselves with the subtle and crude portions of the Cosmic Mind. The way to
achieve this subtleness of projection is the process of yogic sádhaná.
The entire body (here “body” does not mean any crude physical structure) of the Macrocosm
can similarly be divided into three parts – crude, subtle, and astral or causal. The physical world
being within the psychic scope of the Macrocosm, the Macrocosm cannot have any crude or
physical body in the sense the microcosm has, yet because of the inclusion of the five bhútas within
its mind, the kámamaya kośa of the Macrocosm is often termed the crude body of Paramátman.
The remaining portions of the Macrocosmic kośas are the subtle body, or the súkśma deha, of
Paramátman. Ahaḿtattva and Mahattattva of Paramátman are known as Its astral or causal body.
The concept of “causal body” is a philosophic proposition, because philosophy says that the
moment Nucleus Puruśottama appeared to have been influenced by His immanent sentient
principle, the seed of creation got an expression and His bodies and lokas were created.
Similarly the annamaya kośa of the unit is its crude body (sthúla deha). The kámamaya, the
manomaya, atimánasa, vijiṋánamaya and hirańmaya kośas constitute the subtle body of the unit.
Above the scope of hirańmaya and till the merger into Puruśottama the unit certainly possesses a
body but that body cannot be termed causal. It, being the last phase, is known as sámánya deha.
By its very nature, if the mind is to possess objectivity it must also have a witnessing entity.
The witnessing entity is the summum bonum of the mind. Philosophy has given different names to
the witnessing entity according to the differences in the nature of the objective mind. But this does
not mean that the same Puruśottama is not acting as the witnessing entity at different stages of
the mind. It is He who reflects Himself as the witnessing counterpart by functional difference due to
the changing mental status. At different stages, different names have been adopted for that
singular entity. The Puruśottama witnessing the causal Cosmic mind, subtle Cosmic mind and crude
Cosmic mind, has been called Virátá or Vaeshvánara, Hirańyagarbha and Iishvara, respectively.
Similarly, the Puruśottama witnessing the microcosm at the causal, subtle and crude stages is
termed Vishva, Taejasa and Prájiṋa respectively.
The Cosmic Entity extends in different lokas wherein the different kośas and the unit minds
dwell. The term loka refers only to the Macrocosm and not to the unit. The kámamaya kośa of the
Cosmic where material structure has taken form is called bhurloka (“physical world”). The
kámamaya kośa of the Cosmic Entity where material structure has just begun taking form but has
not actually acquired it is called bhuvarloka or “crude mental world”. The levels of manomaya,
atimánasa, vijiṋánamaya and hirańmaya kośa are known as svarloka or “subtle mental world”,
maharloka or “supramental world”, janarloka or “subliminal world” and taparloka, respectively.
Above that, since the causal body is conceived to be in existence from a philosophic point of view,
it is termed Satyaloka.
The above kośas, different stages of mind, witnessing entities and lokas are tabulated below.
MACROCOSM
Kośa Mind Witnessing Deha Loka

Entity (Body) (World)
Mahattattva
Puruśottama Causal Satya
Ahaḿtattva
Hirańmaya Tapah
Virátá or
Vijiṋánamaya Causal Janah
Vaeshvánara Subtle
Atimánasa Mahah
Citta
Manomaya Subtle Hirańyagarbha Svah
Bhuvah
Kámamaya Crude Iishvara Crude
Bhuh
Annamaya Crude
Kámamaya Crude Prájiṋa
Manomaya Subtle Taejasa
Citta Atimánasa Subtle
Vijiṋánamaya Causal Vishva
Hirańmaya
Ahaḿtattva above Samánya

Puruśottama
Mahattattva Hirańmaya Kośa Deha
Kośa Mind Witnessing Body

Entity
MICROCOSM
31 May 1959, Jamalpur
The Mind Grows in Magnitude
2 June 1990 RU, Anandanagar
Amongst the different faculties of this globe in the physico-psycho-spiritual realms, mental
faculties are of maximum importance. These faculties may be categorized into four main groups or
offshoots.
The first mental faculty is that the mind thinks: the mind discovers and invents newer modes
of thinking, the mind thinks with concentration, that is, the mind meditates. Regarding this faculty
of thinking, if it is done in a methodical way, the result is certainly positive: a negative result is
achieved only in certain rare cases. But if it is not done in a methodical way, the general result is
negative: only in very rare cases do we get a positive result. So our students, our boys and girls,
our ladies and gentlemen should be taught how to think in a methodical style, otherwise there will
be wastage of mental potentialities. We do not want such wastage to take place in this age of
science.
Regarding thinking with concentration, that is, meditation – it is another, still subtler, science.
Meditation should be performed knowing fully well the location of different glands and sub-glands
and also the different cells in the human brain. And people should not only know the location of
these glands and sub-glands, they should also be acquainted with their respective systems of
hormone secretion, otherwise their meditation will not produce any fruit. So for this system of
meditation, knowledge of biology is essential. Human beings have yet to invent the way of
methodical thinking and methodical meditation based on the location of different concerned cells,
glands and sub-glands, and their secretion of the requisite quantity of hormones.
The second mental faculty is that the mind remembers: the mind discovers or invents different
systems of remembering or memorizing. While remembering, the mind should know how to
associate the object to be remembered with psychic pabula of a similar nature. And human beings
should know how to select these associated psychic pabula which have similarity [or] proximity to
the object that they want to remember. In the case of memorizing there should be both a physical
and a psychic approach, and to some extent a spiritual approach. For the purpose of memorizing,
we should avoid the use of different sub-glands producing inimical hormones. The system of
memorizing should be associated with the qualities and roots of the different plexi of the human
body.
The third faculty which human beings should know is the process of transmutation and
diversion of different psychic pabula in a scientific manner. This process of transmutation and
diversion may vary from human to human, from one group of human beings to another, from
animal to animal, from bird to bird. And for this, there should be a specific training course; and we
must start this type of psychic training centre in various important places in the world. Such psychic
training centres teaching how to transmute, how to divert different psychic pabula, should be
started immediately not only for human beings of different psychic strata but for all living beings.
These training centres should be classified into different types, and run separately for different
psychological structures for differently developed, developing and underdeveloped living beings. For
instance, there should be one type of training academy for developed animals like monkeys, dogs,
chimpanzees and orang-utans, another for developing animals, and still another for
underdeveloped animals.
Regarding plants and animals, there are different strata; but these plants and animals must all
be metazoic structures with clear and distinct “I” feeling, not guided by mere instincts. In various
living beings with ordinary protoplasmic structures, there is life and movement, but all their actions
are goaded by instinct; there is little or no “I” feeling. The training centres should be only for those
metazoic structures whose “I” feeling is clear and distinct. And what should these training centres
be for? For the transmutation and diversion of psychic pabula. This may be considered as the third
psychic faculty.
The fourth one is: creating more scope for rationality and rationalization on the different
planes of existence – physical, psychic and spiritual. If we want to encourage rationality and
rationalization on the physical level, we must avoid thought-waves which originate on the physical
plane and concern physical objects. On the psychic level, we must avoid various psychic forms,
psychic ideas, psychic movements, and also those aspects of telepathy or clairvoyance which
originate on the psychic plane.
However, there are certain phenomena which occur on a blended plane, for instance on a
blending of the psychic and spiritual planes. On such a blended plane we come across a subtler
form of telepathy. On a blended plane of subtler psychic stratum and cruder spiritual stratum, we
encounter clairvoyance. Other supra-occult powers such as omniscience exist only in the pure
spiritual stratum where there are no fetters of duality, or where the fetters of duality are very slack
or slackened. Similar is the case with the transmission of spirit or soul amongst different corporal
structures existing at the same time, that is, which are of contemporary nature.
Suppose there are several corporal structures existing at the same time; there may occur
transmission of soul amongst them, from one soul to another soul. This transmission of soul
amongst contemporary corporal structures can take place only when the spirit is free, or almost
free, from all fetters of duality. Such an event takes place only in a supra-psychic structure; that is,
only on the spiritual level. But if there is any blending of the unit mind with the spirit, it cannot take
place. This is also a hidden treasure of the human mind. But I do not want you to try to acquire
these occult powers. You should only desire to be one with the Supreme; there must not be any
longing to attain these occult powers – it is bad.
Only the thought-wave which emanates from the spiritual plane will save humanity from the
devastating influence of dogma, which separates humans from humans, which creates hindrances
in the remoulding of human society into a single existence. This process of rationalization should be
developed through the intrinsic human potential of remodeling every aspect of mind. We must do
this in the near future. The problem is a peculiar one, but we must solve it, because it has created
so many troubles, so many divisions in human society – so many sanguinary battles, so much
warfare. This problem may disturb the peace of the entire universe.
So we will have to solve this problem and create a new world in all the three emanations of
life – physical, psychic and spiritual. I hope you boys and girls, by your collective effort, will do
something concrete in this respect. You are not insignificant beings; you are the glorified
expressions of the Supreme Lord. So you will have to do something concrete immediately. The
problem brooks no delay.
2 June 1990 RU, Anandanagar
¿Qué son los Vayus?
Trabaja desde el cuerpo energético. Es éste y no el cuerpo físico el que mantiene las posturas.
B.K.S. Iyengar
Cuando nuestra práctica de Asanas va madurando, comenzamos a percibir que las posturas físicas
con alineación correcta comienzan mover no solo músculos y huesos, sino nuestra energía vital
(Prana), trayendo salud y bienestar. En el Sistema Iyengar cada clase es diferente justamente para
llevar Prana a cada rincón de nuestro cuerpo. Los maestros Iyengar muy experimentados pueden
guiar a sus alumnos a trabajar con su energía vital de una forma localizada, como lo hizo
recientemente Rebecca Lerner, enfocándose en Apana Vayu, en el taller que impartió en IYC
Lomas en septiembre 2017.
PANCHA VAYUS
Pancha significa el número 5 y Vayu significa aire. No se refiere al aire a grosso modo sino al Prana
que respiramos. Se divide en 5:
PRANA VAYU (Prana= absorción)
Se sitúa en el tórax la región del pecho, el área entre la garganta y el diafragma. Genera la vida
dando energía, vitalidad sensorial y motora. Equilibra la temperatura. Este prana se mueve en
ondas y está ligado al campo electromagnético donde la energía está en constante movimiento. La
función de los órganos respiratorios es llevar la energía como inhalación y la absorción del prana
del oxígeno, alimentos y agua. Es el polo de entrada.
SAMANA VAYU (Samana = asimilación)
Se sitúa en el abdomen, en la región entre el corazón y el ombligo. Controla el sistema digestivo y

sus funciones; así mismo activa el corazón y el sistema circulatorio. Su función principal es la
asimilación de le energía y equilibra los otros cuatro Vayus: Digestión distribución, nutrición e
integración.
APANA VAYU (Apana= eliminación)

Su sede es el bajo vientre. Su función principal es la eliminación y expulsión del prana (excreción,
orina, eyaculación, gases, menstruación, parto). Controla las funciones del intestino grueso,
riñones, genitales y ano. Está ligado a la exhalación. Es el polo de salida.
VYANA VAYU (Vyana = distribución)
Se sitúa en todo el cuerpo (aura) su acción es difusa y extendida. Está relacionada con el
movimiento, el sistema nervioso, la circulación, las articulaciones, los músculos, el latido
cardiaco.Proporciona energía a los movimientos del cuerpo es el responsable de la posición
bípeda. Su función principal es la distribución de la energía para la acción en cualquier zona del
cuerpo. Asegura la circulación sanguínea, linfática y de la energía nerviosa.
UDANA VAYU (Udana = Expresión)
Se sitúa de la garganta a la cabeza. Se asocia con la voluntad, el esfuerzo, la fuerza mental, el

equilibrio, la percepción, la inteligencia. Controla los sentidos y las funciones del cerebro; su
función principal es la expresión y se asocia a la garganta y cuerdas vocales.
Prana Vayu y Apana Vayu deben de trabajar de manera equilibrada, eso significa que debe existir
una correlación entre la cantidad de energía que ingresa y la cantidad de energía que se elimina.
Pero para que esto mismo suceda existen tres corrientes de energía vital importantes, por la cual
se distribuye el prana y se conocen como SUSHUMMA, IDA Y PINGALA y permiten que la fuerza
vital y el prana fluyan libremente.
LOS CANALES DE ENERGÍA VITAL
IDA es el canal izquierdo o lunar y está conectada a la parte derecha del cerebro. En la respiración
yóguica IDA está conectada con el orificio izquierdo de la nariz y es el que va a calmar, es húmedo,
frio y tranquilizante.
PINGALA es el canal derecho o solar y está conectado con la parte izquierda del cerebro y la parte
derecha de la nariz, por lo tanto es el que va a dar energía, es caliente, seco y activo.
SUSHUMMA es el gran nadi central y está conectado a la columna vertebral y al sistema nervioso
central. Sushumma está flanqueada por las otras dos energías o corrientes Ida y Pingala que se
cruzan en los 6 primeros chakras, si comienzan juntas en el chakra base las 3 corrientes deben
separarse para poder distinguirse como 3 energías distintas. IDA se va hacia la izquierda mientras
PINGALA va hacia la derecha dejando a SUSHUMMA ascender verticalmente. Estas corrientes se
reúnen creando un nuevo chakra o centro de energía.
The Five Kinds of Conscience (Viveka)
16 December 1957 DMC, Begusarai
Viveka (conscience) is a special kind of deliberation. Deliberation (vicára) is the endeavour to

select a particular idea from several ideas. If a particular person is presented to you as a criminal,
then there are two opposing ideas before you: the guilt of the man or his innocence. The process
whereby one comes to a conclusion after deliberating upon these two opposing ideas is called
vicára. When you finally make your decision it is called siddhánta (conclusion).
Conscience (viveka) is defined as a special type of vicára (deliberation). The denotation of vicára is
broader than that of viveka. A thief, on entering his victim’s house, considers whether it would be
better to start stealing in the dining room or the sitting room. This is a kind of deliberation after
which the thief reaches his conclusion. This deliberation is vicára and not viveka.
Viveka is that kind of deliberation where there is a conscious endeavour to decide in favour of
shreya (benevolence) when confronted with the two opposing ideas of shreya and preya
(malevolence). Viveka is of five types, and their collective name is viveka paiṋcaka.
The first type is nityánitya viveka (discrimination between permanent and impermanent).
Whenever an intelligent person ponders over something, he or she discerns its two aspects – the
permanent and the impermanent. The attempt to accept the permanent aspect after due
deliberation is called nityánitya viveka. The permanent is not dependent on the relative factors of
time, space and person, whereas the impermanent is the collectivity of the relative factors. The
best way to recognize the impermanent is that if one of the three relative factors is changed it will
undergo an immediate transformation. Nityánitya viveka enables human beings to realize the
necessity of observing dharma. It helps them to understand the fundamental differences between
dharma and religion, or doctrine. Religion is something entirely relative whereas dharma is a
permanent truth.
The first characteristic of religion is that it gives excessive importance to a single individual.
Different regions claim that such-and-such great personality (mahápuruśa) is a son of God, a
prophet, or even God himself. However wise these great persons might be, they are nevertheless
mortal. Some also claim that the propounders of other religions could not come as close to God as
their own propounder did. These words are not only irrational, but contain a concealed attempt to
make the impermanent permanent. Dharma is an eternal truth credible and does not depend on
any individual, prophet or avatára (direct descent of God) for its substantiation. The goal of
dharma is the attainment of Brahma; its base and its movement are Brahma-centered. Brahma is
the Absolute Entity independent of time, space and person; He is permanent. Brahma sádhaná,
therefore, is the sádhaná for the attainment of the permanent entity.
Through nityánitya viveka, human beings become aware of the fleeting nature of transient objects.
They observe that with change in time, place and person, corresponding changes occur in social,
political, economic, and all other spheres of life take to which they have to adapt themselves.
Those who are reluctant to adapt themselves to the changed circumstances are doomed to
destruction. A religion or an “ism” is created in a certain age which itself is a product of the three
factors of time, place and person. However, the religion does not recognize the necessity of
adjustment with the change in social life. It refuses to realize that the old rules and regulations of
the previous age are now only mere historical records, having lost their relevance in the present
dynamic society.
To stifle the progress of humanity, the followers of these religions play on human sentiments and
other weaknesses. They want to perpetuate the hold of the vested interests by infusing an
inferiority complex into the human mind. While preaching their religious ideas, some claim that
the social, economic and political systems were direct creations of God and hence destined to be
observed in all ages and all times with equal veneration. They pronounce that those who refuse to
follow this divine decree will be doomed to burn in the scorching heat of God’s wrath, or dammed
to suffer eternal hell-fire. To deny people the scope of verifying the rationality of different
scriptures they declare that such-and-such scriptures are infallible and so nobody has the right to
question their veracity. If the philosophical texts contradict the scriptures, then their propounders
will be declared as atheists.
So it is seen that in the absence of nityánitya viveka the propounders of religion want to thwart
the intellectual progress of human society at large. They knowingly refuse to understand that any
observation regarding the spatial, temporal and personal factors, from whatever person it might
come, is bound to lose its relevance in a transformed situation.
Through nityánitya viveka try to understand what is permanent and what is impermanent. You will
certainly realize that no scripture is a revelation of God; that everything in this world created by
time, space and individuality is transient phenomenon. For the transient body and the transient
mind one cannot deny the necessity of transient mundane objects. Though these things are
necessary, they are still transient.
In the introversive phase of the cosmic imagination, intellectual progress of human beings is
bound to take place and consequently their control over matter will gradually increase. In the
process of further intellectual development, the old ideas and values of the undeveloped life will
become outdated. You must have noticed that people with old, outdated ideas very often lament
that the present younger generation has no spiritual inclination whatsoever. “Everything is lost,”
they lament. Perhaps they do not understand, or maybe knowingly refuse to believe that scientific
knowledge is increasing, dramatically. Modern youth is becoming acquainted with newer
inventions and discoveries. They are learning about many new things and accepting them from the
core of their hearts. As a result, the intellectual backwardness of the past seems to be totally
absurd to them. The more scientific knowledge they acquire (in the Pratisaiṋcara movement of the
Cosmic cycle they will certainly advance) the more they will try to liberate themselves from the
noose of religion and “isms”, and the further they will advance along the path of dharma directly,
scientifically and supported by rational judgment. Are the proponents of isms not aware of this
fact? They are well aware and that is why they deliberately criticize material science at every
opportunity. But this sort of criticism does not impress intellectual people.
It is not enough to equate the so-called religious scriptures with transient philosophy. Rather,
these scriptures are [even inferior to the] material science. Although the material sciences are still
imperfect from the ideological and practical point of view, they do not stifle the scientific progress
of humanity; though they do stifle subtle intellectual and spiritual progress. But the conniving
religious theologies seek to shackle peoples’ feet, making them as static as static as birds sitting on
a perch in a cage. Too often they are satisfied with the amount of scientific progress they inherit
and do not care for further development. To them molasses is sacred whereas sugar made at the
mill is unholy because it is a product of science. To them bullock carts and rowing boats are sacred
whereas trains and steamers are unholy because they, too, are the products of science. And yet, if
these proponents of religion think a little deeper, they will realize that both molasses and sugar
are products of science. The age of molasses was an age of undeveloped science. Sugar was a
product of a comparatively developed age.
We cannot advise today’s human beings to go back to the age of candles and oil lamps neglecting
the electric light. But some religions impart such teachings. Human beings will have to understand
the proper spirit of nityánitya viveka and adjust themselves with the prevailing age. They will have
to accept without reservation the situation of the particular age they are born into. It would not
do to waste one’s time in unnecessarily gloating over the past.
Nityánitya viveka is an inseparable part of the practice of dharma. Dharma lays down clear
guidelines for moving ahead in perfect adjustment with the prevalent situation. Dharma is the
throbbing vital faculty of living beings. In dharma there is no scope for the accumulated inertness
of staticity.
Brahma alone is an Eternal Entity, and the sádhaná of Brahma is the real practice of dharma. The
ritualistic observances centred around the spatial and temporal factors cannot help in attaining
the Eternal Entity, Parama Brahma. The sustained effort for psychic purification is the only means
to become one with Him. People who observe ostentatious rituals after indulging in various
antisocial activities may be seen as righteous people from the religious point of view, but if they
are tested in the touchstone of dharma their sinful nature will be revealed.
As religions are dependent upon various changing factors, they differ widely from one another.
They criticize and mock each other, exaggerating the other’s defects and refusing to acknowledge
the other’s positive qualities. As they have no Eternal Entity as their goal, they are influenced more
by allegiance to their own sect than by any love for humanity. But real dharma teaches that all
living beings of the universe belong to one family; all are bound by the common touch of
fraternity. The entire universe is everyone’s homeland, and all the animate and inanimate entities
are the various expressions of one and the same Supreme being.
[[
Hararme Pitá Gaorii Mátá svadesha bhuvanatrayam.
]]
[Parama Puruśa is my Father, Parama Prakrti is my Mother, and the entire universe is my home.]
But strangely enough, many religions teach the opposite. They proclaim the exclusive greatness of
a particular country, race, mountain or river. But in dharma there is no scope for intolerance, for
Dharma is based on the solid foundation of vigour derived from universal love. The goal of religion
is a non-integral entity and as such there remains a narrow outlook. The goal of dharma, however,
is infinite Brahma. So the pursuit of dharma increasingly expands one’s vision. Sometimes a kind of
alliance is noticed between religions but that is entirely an external alliance. The talk of synthesis
of religions is totally absurd; it is merely an apparent show of honesty and grandiloquence to
hoodwink the common people. Dharma is always singular in number, and never plural. So there is
no question of religious synthesis in dharma. Religion is always plural in number – never singular.
The synthesis of religions means their annihilation. Where impermanent entities are worshipped
as the goal through various ritualistic paraphernalia, there is no scope for synthesis.
Religion is practiced for the fulfilment of mundane aspirations. This is the reason why a class of
clergymen emerged centring around the religion. Ultimately the adherents of these religions
become mere tools in the hands of vested interests. With the awakening of nityánitya viveka in
human minds and the opening of the door of scientific knowledge, it will not be possible to
deceive the people in the name of religion or by holding out the lure of happiness in the next
world. The vested interests are quite aware of this fact and hence strive to keep the masses lost in
the darkness of ignorance. Like parasites, they manoeuvre themselves to misappropriate, by
injecting fear and inferiority complexes, a lion’s share of what the ignorant masses earn with their
sweat and blood.
Religious exploiters maintain an unholy alliance with the capitalistic exploiters. With hands
upraised, a religious preceptor blesses the wealthy merchants for their future prosperity but
refuses to see the faces of his poor disciples who fail to provide handsome prańámii (a fee for the
priest’s blessing). You will notice that in many religions mythological stories and fables are given
more importance than science and rational ideas because they contain ample scope for
exploitation of human weaknesses.
But in scientific and rational analyses, there is no scope for exploitation. If you consider yourself a
Bráhmin by caste, then you will have to admit indirectly that the Bráhmins had their origin from
the mouth of a god named Brahma. But will your scientific intellect agree to this sort of irrational
interpretation? Likewise, if you consider your self as a warrior (kśatriya) or a merchant (vaeshya)
or a labourer (shúdra), then you will have to accept that you were born of Brahma’s hands, thighs
or legs. Anthropology, archaeology and human history can not accept these absurd notions. But
the adherents of so many religions have to conform, more or less, to some mythological stories,
which are totally contrary to science. By developing nityánitya viveka you will be able to clean your
mind of the garbage caused by such superstitions with little effort. Nityánitya viveka teaches that
the entities which are dependent on time, place and person are all transient. The only entity
beyond the scope of time, place and person, is Paramátma, so He is the Eternal one, Nityaḿ
Vastrekaḿ Brahma.
The second type of viveka paiṋcaka is dvaetádvaeta viveka. Through dvaetádvaeta viveka one
gains the capacity to analyse whether the eternal entity is one or more than one and come to a
conclusion accordingly (dvaeta means dualistic and advaeta means non-dualistic). There cannot
remain any svagata, svajátiiya and vijátiiya differentiation in the entity which is beyond time, space
and person. So it is not possible for the Eternal Entity to be more than one. Various beliefs about
the so-called gods – that one god defeated another in battle, but was later harmed enormously by
his adversary’s wrathful vengeance; that a certain god spreads or cures a certain disease; and that
another god distributes wealth or learning – are contrary to Dvaetádvaeta Viveka.
In spiritual practice nityánitya viveka is not enough, Dvaetádvaeta viveka is also necessary. For
success in spiritual practice both nityánitya viveka and dvaetádvaeta viveka are indispensable.
They enable people to realize that all the objects bound by time, space and individuality are
transient while the Entity beyond the periphery of time, space and individuality is permanent; It is
one without a second.
The third type of conscience is átmánátma viveka (literally self-non-self conscience). The role of
this type of conscience is to analyse whether the Permanent, Non-dualistic Entity is Consciousness
(Átmabháva) or non-consciousness (anátmabháva).
Everything in this universe is a metamorphosed form of Consciousness. This metamorphosis takes

place due to the influence of static principle. The creation of the world of forms by the static
principle continues as a result of the changes in the flow of endless waves. Forms are the
expressions of the formless due to the influence of the static Prakrti. So Consciousness, in the
process of crudification, is turned into solid matter and takes the form of a perceptible object,
relinquishing its original quality of witnesship. That is, Consciousness (Átmabháva) becomes
metamorphosed into non-consciousness (anátmabháva). From mind to solid matter there is the
domination of non-consciousness and hence the existence of the three factors: knower,
knowledge, and knowable. When spiritual aspirants apply átmánátma viveka they can easily
discern these three factors and come to the realization that all the three are changeable and
perceptible and hence non-consciousness by nature. And the entity which is above these three
factors, which is One without a second, which is the Witnessing Entity, is nothing but
Consciousness.
In the mundane world people run after money. What is the nature of this money? Money is
important to buy crude physical objects. It is not a conscious entity; it is non-consciousness. Its
necessity is felt by the unit mind. Money is knowable and enjoyable, and the pleasure derived
from money is enjoyment. But, being non-consciousness, it cannot be the cause of unlimited
happiness. Yet people will do almost anything to attain money: bribery, murder, adulteration,
black marketing, hypocrisy and so on. Such people are the worshipers of non-consciousness,
investing all their vital energy in the pursuit of matter.
Apply átmánátman viveka in all action and all thoughts. Atmánátma viveka has a greater
importance in the field of action than dvaetádvaeta viveka. If you utilize it as an indispensable part
of your daily life, the true form of the universe will appear before you. Of course, this will never
happen if one harbours sinful thoughts while pretending to be righteous. Átmánátman viveka will
teach you that the Singular Eternal Entity in the form of Consciousness should be your only object
of ideation. You will see the colours of religion fade before your eyes as the pure white effulgence
of dharma shines with ever-increasing brilliance.
All the “isms” prevalent in today’s world can easily be included in the category of religions. All the
defects of religions exist in the “isms” too. None of the political, social or economic “isms” are free
from superstition none are straightforward; all are full of rampant hypocrisy. In all “isms”,
doctrines and religions, the scriptural authority is supreme. There is no scope for the functioning
of the five types of conscience, no place for service, love or devotion. With the help of falsehood
and immorality, these “isms,” doctrines and religions slander and make accusations against each
other. They make attractive promises to the people while hiding their own internal sins. In fact,
false piety is not the path of dharma, leading to welfare, but the opposite of dharma, the negation
of welfare. They can be likened to asses wearing lion skins: take away the lion skins and their their
true form will be revealed. They have no other purpose than to grab votes and usurp power. The
mentality to grab the votes first and then serve the people is not the true spirit of selfless social
service; rather, it is the mentality of power craving materialists.
You will have to advance with the true spirit of genuine social service, because the very
characteristic of dharma is to promote the cause of welfare. Dharma and welfare are inseparable.
Religion and intolerance have created enormous harm in the world, have caused torrents of blood
to stain the rivers red. In the present twentieth century, religions have assumed the form of
“isms”.
The people of medieval times fought among the clans and communities, and the people of today
are fighting over their “isms”. Just as religions did in the past, the “isms” are criticizing each other
today, betraying their spirit of intolerance as they try to gag each other’s voices. It seems that they
have no other goal than carping, criticizing, and slandering each other. They are befooling the
ignorant masses by painting rosy pictures of service, peace and happiness. On the other hand they
themselves are going far away from the path of selfless service and welfare. To emancipate the
masses from the unhealthy influence of “isms” there is no other way than universalism. Only
universalism is free from the defects of any narrowisms because every thing of this entire universe
comes within its vast periphery.
It is only with the help of átmánátma viveka that the human beings can emerge from the mire of
the present century and move towards universalism with firm steps. By virtue of átmánátma
viveka people can realize that Brahma is the Eternal Singular Entity, pure Consciousness.
The fourth type of conscience is paiṋcakośa viveka (the conscience of paiṋcakośas or five layers of
existence). People sometimes mistake the different layers of their existence to be unit
consciousness. With the help of paiṋcakośa viveka people can easily discern that the annamaya
kośa (physical body), kamamaya kośa (crude mind) manomaya kośa (subtle mind), atimanas,
vijiṋánamaya, and hiranyamaya kośas(causal mind) are separate layers, and that Consciousness is
above all five kośas. Spiritual sádhaná means ideation on one’s own consciousness beyond these
kośas and not ideation on any of the kośas themselves. Through knowledge one must analyse and
stop worshipping these kośas. Movement towards consciousness is the real spirit of sádhaná. It is
not possible to follow the spiritual cult without properly cultivating paiṋcakośa viveka.
Take for example the case of a major problem in society – the problem of food and clothes. Food
and clothes are essential for the preservation of human existence, but they are not the goal of life.
They are necessary for the physical body (annamaya kośa), and to some extent for other kośas
too, but they are not everything. With them it is not possible to achieve complete mundane
fulfillment. To attain supreme benevolence the microcosmic entity consisting of the five kośas is a
necessity, and for that there is the need of food and clothes. But the struggle for procuring food
and clothes is only a crude stage of sádhaná not the final and absolute one. Those whose entire
sádhaná is employed only for procuring food and clothes can hardly be called human beings; they
are better described as undeveloped animals.
Mahávákya viveka, the fifth stage of conscience, is the resultant of the other four. The first four
types of conscience help a sadhaka to realize that the Eternal Entity, Brahma, is One without a
second, Consciousness personified, and the knower of the five kośas. Mahávákya viveka teaches
human beings that He is not attainable through mere knowledge. To liberate the consciousness
from these five kośas, action and devotion are indispensable. Those who think that He is
attainable through the cult of knowledge alone are mistaken. By cultivating the first four types of
conscience a person of knowledge may become established in mahávákya viveka. At that stage he
or she realizes that the mere pursuit of knowledge cannot bring paramártha (the means of
attaining the supreme goal). He or she then understands that the knowledge already acquired is
not true knowledge because it leads to vanity.
If ignorant people want to acquire more knowledge they should be encouraged to do so. But if so-
called intellectuals (jiṋániis), puffed up with the vanity of knowledge, want to attain more
knowledge they should be told to perfect the cult of action and devotion first, thereby smashing
their vanity. So let the jiṋánii tell the masses that Brahma is attainable only through self surrender,
proper questioning and selfless service.
Pránipátena, pariprashnena, sevayá. Keep serving the people, and as you render service ascribe
Brahmahood to those you are serving. Try to make them happy with all the sweetness of your
heart. Help others with the true spirit of service, not with the intention of propagating your self or
group interests or any “ism” you may adhere to. Think that the Supreme Entity has come to you in
the form of needy people to test your sense of duty. This sort of selfless service is karma yoga.
Your only motivation for service should be to promote the welfare of suffering people. Those who
serve the poor in order to convert them in some way, or those political opportunists who serve
them to get their votes with a view to becoming ministers, are not the true benefactors of human
society, but the devious traders.
Along with service, spiritual aspirants should also cultivate pariprashnena (proper questioning).
When a spiritual aspirant follows the path of the spirituality, so many questions, doubts, and
confusions arise in the mind. Pariprashnena is asking questions to the right people who will
provide appropriate answers to help one solve any problem one may encounter on the spiritual
path. This permits one to advance more rapidly towards the spiritual goal. Through the cultivation
of the five stages of conscience all questions are easily answered. One who does not follow the
spiritual path, or one who does not develop the five-fold conscience, remains constantly
preoccupied with the material objects of enjoyment.
Together with selfless service and proper questioning, prańipátena, or complete surrender, is also
essential. Cultivate knowledge and render service unto others to the best of your capacity, but do
not think that this will suffice; for your small-I still exists. You must surrender your small I to the
Cosmic I: this is the spirit of pranipátena. That is why it is said that the five types of conscience
attain their consummation through jiṋána yoga, karma yoga and bhakta yoga.
So, the five types of conscience begin with nityánitya viveka and terminate in devotion. The sphere
of knowledge is vast, yet it is as arid as a desert: the sphere of action starts from a point of
timelessness, yet it cannot transcend the barriers of time. Devotion brings abundance,
enrichment, effulgence and dynamism. Devotion is the most valuable treasure of human life
because it supplies endless vitality.
Bhaktirbhagavato sevá bhaktih premasvarúpińiih,
Bhaktirándarúpá ca bhaktih bhaktasya jiivanam.

16 December 1957 DMC, Begusarai
Published in:
Ananda Marga Ideology and Way of Life in a Nutshell Part 7 [a compilation]
Subháśita Saḿgraha Part 6 [unpublished in English]

The Human Body Is A Biological Machine

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The Human Body Is a Biological Machine

20 July 1990, Calcutta

The Inner Significance of the Mahábhárata

The Scope of Bio-Psychology

Bigŕi jiivan anek hi sudhari janam áj

Jay Rám ki Rám japu tulsi taju ku samáj.

20 July 1990, Calcutta

Yoga Psychology [a compilation]

Organ Passage Controlling nerve

Upastha Shukra Nád́ii Aopasthya (controlling genitary organ)

Shaunkhinii Ashvinii (controlling anus)

Kośa Mind Witnessing Deha Loka

Kámamaya Crude Prájiṋa

Manomaya Subtle Taejasa

Citta Atimánasa Subtle

Vijiṋánamaya Causal Vishva

Ahaḿtattva above Samánya

Kośa Mind Witnessing Body

PRANA VAYU (Prana= absorción)

SAMANA VAYU (Samana = asimilación)

Se sitúa en el abdomen, en la región entre el corazón y el ombligo. Controla el sistema digestivo y

APANA VAYU (Apana= eliminación)

VYANA VAYU (Vyana = distribución)

UDANA VAYU (Udana = Expresión)

Se sitúa de la garganta a la cabeza. Se asocia con la voluntad, el esfuerzo, la fuerza mental, el

LOS CANALES DE ENERGÍA VITAL

16 December 1957 DMC, Begusarai

Viveka (conscience) is a special kind of deliberation. Deliberation (vicára) is the endeavour to

Hararme Pitá Gaorii Mátá svadesha bhuvanatrayam.

Everything in this universe is a metamorphosed form of Consciousness. This metamorphosis takes

Bhaktirbhagavato sevá bhaktih premasvarúpińiih,

Bhaktirándarúpá ca bhaktih bhaktasya jiivanam.

Ananda Marga Ideology and Way of Life in a Nutshell Part 7 [a compilation]

Subháśita Saḿgraha Part 6 [unpublished in English]

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