Prologue

Monologue

Epilogue

More effulgent than the Sun,

Whiter and Purer than snow,

Subtler than ether in space,

The Paramatma dwells in all,

Permeating the entire Cosmos,

Shining in every atom.

You are in that Brahman

That Brahman is in you

You are that Brahman

And Brahman is you,

What greater truth

Can I convey you?

Kosas and Purushas

            Man is not a mere combination of  the physical, the mental and the intellectual. He is enveloped in five sheaths: the Annamaya Kosa (gross body), the Pranamaya Kosa (the vital sheath), the Manomaya (Mental Sheath), Vijnaanamaya (Intelligence) and Anandamaya (the sheath of Bliss). The Upanishads have pointed out the importance, the sacred and the divine characteristics of these Kosas (sheaths).

            The physical form that is sustained by the food that we consume is the gross body. Thereafter we have the Pranamaya, Manomaya and Vijnaanamaya Kosas (subtle bodies) which together form the Lingaswarupa – the “Within Body” or “Sense Body”. The third form is the Anandamaya Kosa, the subtle body which has “knowledge of the Real Self”.

            There is an entity which keeps under control the three subtle bodies – Pranamaya, Manomaya and Vijnaanamaya  Kosas. This is the Antharaatma – the Indwelling Spirit, this Antharaatma is also known as Chaitanya Purusha. The seat of this Chaitanya Purusha is “cave in the heart” (Hridaya Guhyam). The “heart” referred to here is not the physical heart in the human body, but the spiritual heart – which is all-pervasive, all-knowing and boundless.

Levels of Consciousness

            The Spirit (Atma) when it is associated with the physical body is called Annamaya Purusha. This is the state of ordinary consciousness. When the spiritual consciousness is associated with the Vital Consciousness (the Pranamaya Kosa), the Atma is known as Pranaswarupa (Life Consciousness). When the Atma is associated with the mental consciousness, it is known as Manopurusha. The fourth consciousness transcends the human senses. It is called Atheetha Maanasatvam – Transcendental Consciousness. The Vedas and Upanishads have described this state as Brihat and Rita.. It transcends human limitations and comes close to Divinity. It is called Super Mind. The Atma in this state is called  Vijnaanapurusha. Above this state is the Anandamaya  Purusha – the enjoyer of Bliss. It is a state of Super-Consciousness, which expands in due course to merge in the Universal Consciousness.

            This all-pervading Universal Consciousness has been called Chit – Tapas. It is the highest Consciousness which encompasses all other levels of consciousness and is the basis for all of them. That is the Suddha – Satva, the “All-effective Will”, “The Super-Divine life”. This is Sai – tatva (the Sai Principle)

            The Suddha Satva, which constitutes the Sai Principle, is Omnipotent. There is nothing that is beyond its power. It is the embodiment of all powers. It should be everyone’s aim to strive to recognize this Supreme Principle.

Awareness of Divinity

            There are some clearly defined methods for achieving this aim. Man’s vision, which is turned now outward towards the phenomenal universe, should be turned inwards towards the Indwelling Spirit. One should manifest the divine consciousness inherent in him. He should submit himself to that Consciousness as a Spiritual discipline. This is called “Conscious Realization of the Inner Divine”.

            The first task is to develop awareness of the Divinity within. The next stage is the realization of the truth that the divinity that is within one’s self is equally present in all others. One must recognize that the veil or barrier that appears to separate him from others is born of delusion and every effort should be made to remove it. Only then will it be possible to experience the oneness of all living things. “Atam eva idam Sarvam” says the Sruti. “I am indeed all this”. The realization dawns: “All this is contained in me.” And there is the consciousness, I am Divine. The Divine is me. I am Brahman. Brahman is myself. There is no distinction between Brahman and me.

Six Mental Stages

            After attaining this stage, there is a third stage, which has been characterized as the Aarchana-Avarchana stage – the “Ascent-and-Descent” stage. Man has six different kinds of minds. They are: 1. The ordinary mind; 2. The Super Mind; 3. The Higher Mind; 4. The Illuminated Mind; 5. The Intuitive; 6. The Over-Mind.

            The starting base for the six levels of minds is the ordinary mind. At the summit level is the Over-Mind. In the mental process, what go on are an ascent from the ordinary mind to Over-Mind as well as a descent from the Over-Mind to the lowest level. It is when the ascending process and descending process meet that there is fullness in the human being.

            There is no difference between one kind of consciousness and another. All consciousness is alike because it is a manifestation of Brahman (the Absolute). It is Brahman that is manifested as the Cosmos.

            The doctrine of evolution is being discussed widely and widely accepted. But one should try to understand how evolution takes place in Nature. Evolution in Nature is the gradual unfoldment of the inherent power of Nature.

                The inextricable connection between the phenomenal world outside and the world of consciousness inside eludes the understanding of ordinary people. Immersed in the desire for enjoying worldly pleasures, they do not attempt to discover the boundless joy to be derived from the Inner Spirit. This is because all the sense organs are open only to experiences from outside. It is surprising that the common man is subject to the outward vision. Only a few develop the inner vision and enjoy Spiritual Bliss.

            Is it the body that derives joy from looking at a thing of beauty? Or is it the Atma? What is it that relishes the good that is consumed? The body or the Spirit? What is it that enjoys fragrance or is moved by companionship? Enquiring in this manner, it will be found that it is the Atma that is the enjoyer and not the physical body. The body by itself is gross and is incapable of experiencing joy. It must be realized that the Spirit transcends the mind and intellect and pervades the entire cosmos. The Spirit is the basis for cognition of the external world and experiencing the inner world.   

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