What is Linga Sarira?

Sukshma sarira or the subtle body is called as ‘Linga-sarira’. The word ‘Linga’ derived from Sanskrit language verbal root – ‘lagi’ it means a sign or an indication. Thus the ‘linga-sarira’ can be translated as the ‘indicating body’ or a ‘pointing body’. Subtle body is constituted of 17 components and all the 17 components are inert in themselves. But after all this it is working and it is experiencing different moments of life. It means there is something else which is giving the powers to the subtle body. So, it is the indication that the subtle body is a sure indicator to the existence of an ‘else’ source; which is our “self”. So working of sukshma sarira is itself an indication toward the divine self within human being. Since the functioning of sukshma-sarira indicating the presence of ‘Atman’; it is rightly called ‘linga-sarira’ or the indicating body.

What is a Guru; the master? and What is the significance of the master?

Guru is one who removes ignorance – ‘gu’ stands for ignorance and ‘ru’ stands for dispeller. In this spiritual context guru is the person who removes the ignorance of the self. As per Vedanta a guru must have two qualifications; these are:

a) Srotriya

b) Brahama-nishtha

a. Srotriya – Srotriya means one who is well versed in Vedantic lore. Guru has to be well-versed or expert in Vedantic text to teach the student with all explanation. Our scriptures are the perfect tools to awaken the student from the realm of illusion to the state of truth. Self-realized master also uses languages of Vedanta to explain the various intense topics. Hence, the need for Guru to be well versed in the Vedantic lore. 

b. Brahama-Nishtha – One who has had a direct experience of the self as being identical with brahaman and is ever established in this experience is called ‘Braham-nishtha’. It means one who is teaching knowledge of Brahaman or truth must have experienced of it otherwise he/she cannot teach the subtle knowledge. Hence for a teacher to be effective he must be a brahamanishth.

Why Guru ?

On path of self-realization Guru creates trust in us.  There is no other way to experiment on the path of realization; Guru is only proof of the divine knowledge otherwise divine knowledge has no any meaning; because effect of the knowledge is never physical or can be seen physically. 

We can master the language of Sanskrit (The actual language of Vedas and other Indian scriptures) and mastery over text of various scriptures but without the grace and guidance of a Guru one can never understand the true meaning of scriptures.

Scriptures may not have answers arisen in your mind on journey on path of knowledge but your Guru has the answers.

As only a experienced teacher can teach a class or a student in a effective way; this same is applicable on a Guru also.

How a Guru is important is describe in “Sarva-vedanat-siddhanta-sarasangraha" of Shankaracharya in verse no. 254 –

When Lord is pleased with the continuous devotion and worship as prescribed in Vedas, he assumes the form of the Guru. He is mercy incarnate and he imparts the knowledge of reality and takes the aspirant across the ocean of samsara.    

Panch - Koshas The Five Sheaths

Five koshas in human instrument are:-

1. Food Sheath or Annamaya Kosa
2. Pranamaya Kosa (Vital-Air Kosa)
3. Manomaya Kosa (Mental Body)
4. Intellectual Sheath – Vijnanamaya Kosha
5. Bliss Sheath (Anandmaya Kosha)

Food Sheath or Annamaya Kosa

This is outer layer of human being; our physical self. It is our human body. This is grossest of among all five sheaths. This is least pervasive and least subtle. As its name; it actually arises from food and also continue on food. It has arisen from the essence of the food assimilated by father and is nourished in the womb by the food taken by the mother. It exists on food eaten by the individual. After death it also becomes food for other creatures like worm and plant.

So, this annamaya kosa arises from food, exist on food and finally become food. It nourishes on food and it is regulated by pranamaya kosa (Vital-Air Sheath). Any disturbance in vital-air sheath directly affects the function of gross body. Its dimensions remain almost static.

Pranamaya Kosa (Vital-Air Kosa)

The fivefold faculty (Pancha – Prana) which correspond to the five physiological systems detailed by the biologists, represent the vital-air sheath. It surrounds the gross body. It is more subtle and pervasive than our gross body. Pranamaya kosa can control and affects the functions of gross body. Because it controls the all physiological functions and hence the five physiological functions gradually weaken as one advance in age. This explains why an old person has to rely on medicines so as to help these faculties function normally. This proves the effect of pranic body on food sheath or physical body.

Pranas flow on a fixed pathways within the pranaic body. These fixed pathways are called nadis.

In pranamaya kosa; five types of pranas flows and these are: -

1    Prana – Faculty of Respiration it controls the inhalation and exhalation of breath.

2       

      Apana – Faculty of Excretion - controls the evacuation and rejection of the waste from the body.

3    Vyana – Faculty of Circulation of Blood - this controls the circulation of blood and thereby the nourishment of body cells and organs. 

4    Udana - Faulty Governing reverse processes like vomiting, burping etc.

5    Samana – Faculty of Digestion  

Manomaya Kosa (Mental Body)

Mental body is consists of flow of thoughts and this level of prana is experienced by all humans in the form of thoughts. Continuous flow of thoughts constitute mind. So, manomaya kosha is the mental sheath and is responsible for regulating all thoughts and actions within human being. It also acts as mediator between the more imperial koshas (Pranamay and annamaya) and the elementary subtle koshas (Vijnamaya and Anandmaya). Manomaya kosha relays information to and from the various bodies and is responsible for absorbing all of the input from the external world as well as receiving information from the intuitive world. With such information it regulates and executes decisions and moderates the activities of prana and physical body.

This sheath is more subtle than pranic body or pranmaya kosha and also it is more pervasive than vital-air and food sheaths. This controls the both food sheath and vital-air sheath.

Whereas as annamaya kosha and pranamaya kosha are time limited or dependent upon the movement and passage of time and space, manomaya kosha is not. It has the ability to transfer through the past, present and future.

Intellectual Sheath – Vijnanamaya Kosha

An intellectual sheath is more pervasive and subtler than mental sheath, vital-air sheath and food sheaths. Besides all this it has a unique capacity to travel even beyond the realms known to the mind and penetrate new and unknown realms. It means speed of mind is definitely unbeatable but mind only travel within the store information but it is not true with intellect; capacity of intellect is beyond that of mind. Intellect can travel to the unknown realm; all scientific discoveries due to this capacity of intellect only.

Vijnanamaya kosha or intellectual sheath is a product of sattwa gunna. When the consciousness of the spiritual aspirant is awakened the vijnanamaya kosha, they begin to experience life on more subtle plain of experience. The qualities of wisdom usually unveil themselves at this level as life is experience on an intuitive level and one is able to perceive the underlying mechanism of the manifested reality.

This is the sheath of intellect that together with the pranamaya kosha makes up the subtle body.  It constantly identifies itself with the physical body, and exactly here is where the eternal soul makes the mistake and assumes an identity and a time frame of existence.

Bliss Sheath (Anandmaya Kosha)

It is last and innermost of all five sheaths. It consists exclusively of vasana (inherent tendencies) before they grossify into thoughts or actions. The intellect functions under the control and guidance of the vasanas. The bliss sheath is the most pervasive of the five sheaths.

It is subtle and pervasive that all other five sheaths. The bliss sheath pervades all other five sheaths.

The Bliss sheath further can be understood - The deep sleep state of consciousness, which is the state of one’s ignorance of everything, is the condition in which only vasana (tendencies) exist but without manifestation.

It means it is covering of vsansas in original form; unmanifested form. Here in this sheath the practitioner experiences bliss and ecstasies.  The soul embellished and seduced by the sensations, forgets about itself, falling prey again and again to duality and ego gratification.  At this juncture the ego in conjunction with the soul perpetrates individuality.

Anandamaya kosha survives death and evolves through incarnations. The term bliss sheath is derived from the fact that an individual experiences relative bliss when associated with it. In the waking state and dream state, one experiences a continuous agitation in the mind, whether great or small, but on reaching the chamber of sleep (bliss sheath)—whether rich or poor, healthy or sick, young or old—one experiences undisturbed peace and bliss. This phenomenon occurs because of the total cessation of agitations experienced in the waking and dream states. Hence, the bliss referred to here is a relative experience and it is not be misunderstood as the infinite Bliss of God- Realization.

Each one of the five concentric layers of personality is described to be within its immediate outer layer. Thus, the vital-air sheath is said to be within the food sheath, the mental sheath within the vital-air sheath, the intellectual sheath within the mental sheath and the bliss sheath within the intellectual sheath.

Nine Blessings for human beings.

Nine Blessings are described in Vedas. These are: -

1. Human Birth - Nara or Manushya Janma
2. Manhood - Purustvam
3. Sattvik Attitude in Life - Viprata
4. Steadfastness on the path of righteousness, as prescribed in Vedas - Vaidika Dharma Marga Pararta
5. Correct knowledge of the deep significance of the Vedas -  Vidvattvam
6. Differentiation between the ‘Self’ and ‘Non-Self’ – 'Atama – Anatma – Vivecanam'
7. Direct Experience – Svanubhava
8. To be established in the awareness of the identity of Brahama and Atman – Brahmantmana Samsthiti
9. Liberation – Mukti

The Four Great Declarations of Vedas.

Four great declarations are supreme truth from four Vedas. These four great declaration; 'mahavakyas' are found in one each in each Vedas. These 'mahavakyas' are:- 

1. Pragnanam Brahama - Consciousness is Brahmam
2. Tat Tavam Asi - That Thou Art 
3. Ayam Atma brahma  - This Self is Brahman
4. Aham Braham Asmi  - I am Brahman

 Pragnanam Braham – First Mahavakya

This mahavakya appears in the ‘Aitareya’ Upanishad of the ‘Rig Veda’. It declares that the ‘Atman (consciousness) which is pulsating in every individual and which is giving sentiency to the matter layer is the same as the supreme reality behind the all universe; Brahaman. It reveals the truth that both microcosm and macrocosm are founded on the same consciousness. The consciousness in each individual is the supreme consciousness. This great statement; mahavakya, is the indication to all seekers that if any one of them should experience the consciousness within; self realized, they will at once be experiencing the infinite Brahaman; the total Consciousness.

After constant practice of meditation indicated in the third great statement, the seeker realizes the Self in one to be the all-pervading Reality. This is the highest experience of a seeker when one’s individuality merges with the infinite truth.

Tat Tavam Asi – Second Mahavakya

This mahavakya ‘Tat Tavam Asi – That Thou Art’ is appears in Chhandogya Upanishad of Sama Veda. It declares that the infinite all pervading truth is the Consciousness in you – ‘That Thou Art’. Here ‘That’ refers to the supreme consciousness; Brahaman and ‘Thou’ refer to the pure self or the consciousness.

It is called as the ‘Updeha Vakya’; a spiritual advice to a spiritual seeker, because it contains spiritual instructions addressed to a seeker that Brahman; the spiritual reality is the self within.

For example, the total gold available in the world and the gold in any particular ornament is one and the same metal.

Ayam Atma brahma – Third Mahavakya

This mahavakya ‘Ayam Atma Brahma – This self is Brahman’ is appears in Mandukya Upanishad of Atharva Veda. In this vakya ‘Ayam’ means – this, ‘atma’ means – self, ‘Brahma’ means – the supreme self. Another word for ‘ayam atma’ in Veda is ‘pratyagatman’ which means the ‘inner self’, the indwelling conscious principle. This consciousness lies deep within oneself with all five material layers; from physical body; food sheath to the bliss sheath are mere external coverings. So, the inner self who is giving sentiency to all external covering is identical with the supreme reality.

This great statement ‘ayam atma brahm’ is a practical formula for the seeker to practice so as to gradually discover the identity between one’s Self and the ultimate Reality. It is called ‘abhyasa-vakya’, which means that it is a statement meant for practice.

Here ‘ayam’ which means this is used instead of that to denote something which is close to oneself as opposed to that which indicates something farther away. This mahavakya develops a sense of confidence in a spiritual seeker that the only thing which is close to the supreme realty is the pure self; the atman. It is really a great indication to a spiritual indication.

Aham Brahma Asmi - Forth Mahavakya

Aham Brahma Asmi – I am a Brahaman; this mahavakya appears in Brhadaryaka Upanishad of Yajur Veda. It declares the conscious principle in oneself is nothing other than the total consciousness. Aham means ‘I’, asmi means ‘is’ and brahma means all pervading ‘supreme reality’. It means ‘I’; the inner self is not limited one but is the same as the all-pervading, all-supporting Brahman, the Reality.

‘Asmi’ - means ‘is’ indicates the oneness of the ‘witness consciousness’ (I) and the pure infinite Consciousness, Brahman.

It is a self experience of a spiritual seeker; ‘Sadhaka’; I am a Brahama is an experience which is certified our spiritual scientists that they discovered in transcendental state. Hence it is called as ‘Anubhava Vakya’; the statement which is already experience by so many spiritual scientists. This is a mile stone for who is on path of spirituality. After constant practice of meditation indicated in the third great statement, the seeker realizes the Self in one to be the all-pervading Reality. This is the highest experience of a seeker when one’s individuality merges with the infinite truth.

All four great statements; the mahavakya are to guide to spiritual seekers on path of divinity. They are discovered and experienced by ancient Indian spiritual scientists through their transcendental states. These mahavakya are now the milestone for the all spiritual seekers. It is actually a declared spiritual path. These are four stages of evolution of a seeker on path of spirituality.

Actually these four great declarations from Vedas are a process of transcending of human soul.

Pragnanam Braham - Consciousness is Brahmam – First Stage

Tat Tavam Asi – Second Stage

Ayam Atma brahma – Third Stage

 

Aham Brahma Asmi - Forth Stage

What is meditation?

Meditation is the art of maintaining the mind focused on a single thought. Why single thought; because mind is flow of thoughts only and by giving it a single thought one is actually destroying the realm of mind. When mind is constant chanting a mantra it is tried to give it a single thought and at the same time avoiding the all other thoughts. It is said to be a single-pointed meditation; same is applicable in case of ‘trataka’ and focusing of awareness at the point between two eye-brows. By doing meditation we are not only sublimating our mind but also integrating subjective mind and objective minds.

On the path of evolution, meditation is the final gateway through which every seeker must pass to gain the ultimate experience of the absolute Reality.

Actually there are two terms - 'Self' and a 'not-self'. 'Not-self' exists due to ignorance and it exists unless one break the realm of mind. Because beyond mind there is 'Self' and due to ignorance or 'maya' one thinks on the thoughts of 'not-self'.

With meditation one is continuously diluting the layers of mind and finally the mind get deleted and at that right moment one simultaneously realizes the 'Self'.

What is Vedanta ?

Vedanta stands out as most significant native philosophy of India. It answers both the demands of metaphysics and the requirements of a sound religion. Vedanta is a clear and comprehensive summary of the perennial philosophy and hence it’s enduring value for all humankind. The system of Vedanta derives its doctrines from the ‘prasthana-traya’ which comprises the three great text books, namely the ‘Upanisads’, the ‘Bhagavad-geeta’ and the ‘Brahma-sutras’.

There are six schools of Philosophy and Vedanta belongs to sixth school of yoga. It falls under category; ‘Theistic Theism’. Hinduism does not owe its origin and excellence to any particular personality or book. From time immemorial, in India, spiritual scientists have spent their lives in contemplation and meditation in the divine environment of nature. The valleys and forests of the great Himalayas and the sacred Ganges kindled and stimulated in their hearts a hunger to know the mysteries of the ‘Power’ that enlivens inert matter into sentient beings. The revelations and reflections of these perfect Masters are the scriptures.

Their prophetic declarations, their spiritual discoveries were communicated by word of mouth from the teacher to the taught. Earlier these spiritual discoveries were communicated only through ‘Guru-Sisya parampara’. It was the ancient poet-sage Vyasa who first compiled and codified the entire scriptural literature and teaching into four texts entitled the Rig-veda, Yajur-veda, Sama-veda, and Atharva-veda. The Vedas were not written by any one individual, but they were the inspired declarations of several spiritual scientists (Seers) over many generations, given from the height of their intuitive experience. Absorbed in transcendental experience, they had gone beyond the realm of the egocentric attitudes of ‘I’ and ‘mine’. This is why even the names of such spiritual scientists are not seen appended to these holy texts.

Now Upanishads constitute the concluding portion of the Vedas, which is also called ‘Vedanta. ‘Anta’ means end and ‘veda’ means knowledge.

The bulk of the declarations of the Vedas are found in two distinct portions ‘Purva-mimansa’ and ‘uttara-mimansa’. Vedanta is also called as ‘uttara-mimansa’ part of Vedas. Here ‘uttra’ means lateral and ‘mimansa’ means a ‘sequence of logical thinking’. This lateral portion is non-dualistic in nature. It proclaims the absolute oneness or non-duality of the Truth.

This portion of vedanata; ‘uttaramimansa’ had fallen into obscurity until ‘Shankaracharya’ revived it and gave it prominence as Advaita-Vedanta.

Besides this the final stage in the development of the human intellect was the Age of Contemplation. At this stage human beings began to inquire into the very Cause of the universe and tried to identify the omnipotent, omnipresent, and omniscient Truth—God. This great search for Reality forms the subject matter of the Upanisads which is also called Vedanta.    

Vedas and their four sections

Vedas is divided into four sections. These are: -

1     Mantra – Lyrical chants adoring the beauty of the Nature 

2     Brahamanas – This section details about conducting Rituals.

3     Aranyakas – Prescribing various method of subjective worship – Upasana

4     Upanisads – Declaring the highest philosophical truths

Mantra: - This section of Vadas contains verses in form of mantra. These mantras are expressed in lyrical poetry. This lyrical poetry contains ecstatic admiration of the beauty and splendor of nature. The seeker who followed the mantra portion merely viewed and admired the natural powers as manifestations of the supreme reality.

The four classifications in each of the Vedas are according to the four stages of a human being’s intellectual development; which are; Age of Gazing, Age of Observation, Age of Scientific Inquiry and Age of Contemplation. Now Mantra; which is the first portion of Vedas reflects the ‘Age of Gazing’, since the seeker who followed this portion confined them to mere ‘Gazing’ and admired the phenomenon of nature.       

Brahamanas: - The Brahamanas is the bulkiest portion in each Veda. They are commentaries on four Vedas detailing the proper performance of rituals. It is one step ahead of Mantra. Brahamanas express confidence in the infallible power of the mantras. The rituals and sacrifices (Karma-Kand) explained by Brahamnaa are the disciplines for the physical personality of human beings. One physically begins worshiping the great power, which one had merely admired earlier during the mantra stage. The Brahamana hold the view that, if expressed correctly, the texts will not fail.

Now on comparison of section of brahamana with the various stages of development of human intellect. As human intellect developed, mere gazing evolved into observation of the transcendental Reality in the terrestrial phenomena. As a result of this, human beings began to physically worship the great powers as evident in the brahamana portion.

Aranyakas: - The word ‘Aranyaka’ is dericed from ‘Aranya’, which which literally means forest or garden. Vedic rites like sacrifices are to be performed by householders (Grastha) living in a village. But after his mind get purified through such rites, he goes to a forest as a recluse to engage himself in meditation. It is to qualify for this stage of vanaprastha, to become inwardly pure and mellow. The name is given to this portion of the Vedas because spiritual seekers generally retired to quiet gardens or wooded country and mentally worshipped Reality without physically performing the rituals. Such mental worship is called ‘upasana, which forms the subject matter of the Aranyakas.

They explain the hidden meaning of Vedas; their metaphysical passages. Indeed they through light on esoteric message of our scripture. For the ‘Aranyakas’, more important than the performance of sacrifices awareness of their inner meaning and significance.

With still further development of the intellect observation gave rise to enquiry, and seekers retired to the quietude of the woods and mentally worshipped the same transcendental Truth. This marks the entry into the ‘Aranyaka’ portion.

Upanisads: - Upanisads declares the highest philosophical truths. The Upaniñads constitute the concluding portion of the Vedas, which is also called ‘Vedanta. ‘Anta’ means end and ‘veda’ means knowledge. This portion satisfies the intellectual demands of an individual. It rationally explains Godhood, religion and its injunctions and is replete with philosophical wisdom of the highest order.

The Upanishads are considered by orthodox Hindus to contain revealed truths concerning the nature of ultimate reality and describing the character and form of human salvation.

The Sanskrit term ‘Upanisad’ derived from Upa- (nearby), ni-(at the proper place, down) and sad (to sit) thus “sitting down near”, implying sitting near a teacher to receive instructions or sitting at the foot of a qualified teacher to rest ignorance by revealing the knowledge of the supreme spirit.

The final stage in the development of the human intellect was the Age of Contemplation. At this stage human beings began to inquire into the very Cause of the universe and tried to identify the omnipotent, omnipresent, and omniscient Truth—God. This great search for Reality forms the subject matter of the Upanisads which is also called Vedanta.    

Who is a real yogi ?

When ego of an individual is totally eliminated and the individual works in the world only fulfillment his or her obligatory duties for the prosperity of all, such a person reaches the highest and the noblest state and is known as a yogi. This individual works neither for the sake of wages nor for the success of any ideal but performs duties with selfless attitude.

Fulfillment lies in the completion of one’s duties to the best of one’s ability. A yogi makes no claim to right; the focus is rather on duties and is unconcerned about any fruit of labor or duties he/she performed. A person of achievement is not motivated by the desires; means there are no desires at all motivating one’s actions. Such individual are attuned to the supreme reality and are forever in a state of total fulfillment. None of their actions can bring them any further satisfaction or joy. Still they perform their duties with a sense of total indifference towards the fruit of their actions.

An action performed without an ego and is without having a desire of fruit is a noble action. Persons of achievement; yogi’s of India did lot of such a noble work and they discover true form of religion. They discover theory as well as practical part of religion; philosophy and ritual part. Our scriptures, Vedanta, upnishads all are achievements by the persons of achievement. A yogi is an example of philosophical values and virtues. 

What is a Religion ?

Religion comprises with two aspects. These are: -

1. Philosophy 

2. Ritualism 

This is just like a science subject which is taught in two way - theory and practical. Philosophy is the theoretical class of religious education whereas practical period is - Ritualism.  

Philosophy

Philosophy and Ritualism together bring out the true meaning and significance of religion. To understand any subjects; educationalists of the world suggested two ways one is theory and second is practical. That’s why in general form of education we come to meet theory classes as well as practical classes. Same system is applied on religious education and religious practice too. Here Philosophy is theoretical part and Ritual is practical aspect of the religion.  Theory; the philosophy aspect of the religion with scientific and rational analysis, elucidates the why and wherefore of the life and its relationship with the ultimate reality. The knowledge about religion which is gained in form of perceptions, emotions and thoughts through the sense organs such as eyes, ears and others is theory part of the religion.

Ritualism

Ritualism, as said above is the practical part of the religion. Without practical one cannot understand the theory part easily. So, Ritualism deals with the practical aspects of religion and lays down the spiritual practices to be followed for realizing that realty.   

From the physical point of view, philosophy or knowledge about religion is gained in the form of perceptions, emotions and thoughts through the sense organs such as the eyes, ears and others. The application of this knowledge in life, through the organ of actions such as hands, feet, speech and others form the ritualistic portion. But ritualism is not a mere physical performance of ceremonies, but also includes all religious practices performed at the mental and intellectual level of one’s personality, It covers rite and ceremonies performed by the physical body; prayers or devotion practiced by the mind and the subtle discrimination, contemplation and meditation undertaken by the intellect.   

A seeker cannot be said to be truly religious unless he follow both these essential factors of religion. If a seeker ignore any one of them, religion losses its meaning. So, to be a true seeker and to have a religious life both aspects of religion have to be blended intelligently. When philosophical values and virtues of life are applied to practical living, initially there are some mental resistances by mind, to avoid the change because mind always tries to be extrovert only. So if a seeker unintelligently does the spiritual practices it results suppression and if this suppression is prolonged, it leads to bitterness, frustration and cynicism. A seeker with unintelligent restraints can never evolve spiritually. Our spiritual masters arrived at a solution to this problem. They give a formula; they advised an intelligent regulation of sense indulgence to avoid the forced denial of sense objects to the extent of causing suppression. 

My Request

This is my humble request to be with me. Soon I will publish all of my study and research work on Vedanta. I am doing a lot of work on the concerned topic and already written so many articles; yet to published. All of my audiences will definitely get the hidden benefits. 

Hari Om Tat Sat !  

Vedant Darshan

What is Vedanta?

Vedanta is the end part of the Vedas.