WHAT IS VEDANTIC PRAKRIYA PART-01

(Categories in Vedanta)

Adhyaropa-Apavada Just as a snake is superimposed on rope (Rajiu-sarpa), silver in the mother-of-pearl (Suktika-rajata), man in the post (Sthanur manushyah), water in the mirage (Mriga- trishnika), blue in the sky (Akasa neeli), this world and body are superimposed upon Brahman. This is Adhyaropa.

This is not snake. This is rope. This is not silver. This is mother-of-pear1. This is not man. This is a post. This is not water. This is mirage. This is not world. This is not body. This is Atman. This is Ap av a d a or Ap av ad a Yukti. Y ots rej ect, e liminate or sublate the false thing and take out the balance that is left which is the only true thing. According to the doctrine of Adhyaropa, there is no real creation. The world is a mere appearance only. Sat-Chit-Ananda

Albeit everything is transitory in this world, people purchase enornous plots of land, build bungalows in various places and erect multi-storied houses. They want to establish eternal life in this sense-universe. This is the Sal aspect. This indicates that in essence they are immortal. Owing to Annyonya Adhyasa or mutual superimposition they have mistaken the Anitya (non- eternal) for Suchi (purity-pure Atman), Duhkha (misery) for Sukha (happiness), Anatman (non-self) for Atman (pure-self). This Annyonya Adhyasa is due to Avidya. This is the reason why a man thinks "I am holy, I am beautiful," even though he knows that the body is full of impurities. Eventhough (47) 

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a man knows that he

will die at any rnoment, still he thinks

he

will live for ever and makes very grand arrangements here to perpetuate his life here. This is also the Sat aspect of the essential Sat- C hit-A nanda. Even a fool thinks he is very wise, because in essence he is all wisdom. This is the Cftir aspect of Sat-Chit- Ananda. A growing child is full of curiosities. It worries the mother whenever it comes in contact with new things, "Mamma, what

is this? What is that?" There is an intense craving for knowledge. This is also the Chit aspect. Everybody desires for knowledge. This is Chit aspect. Everybody runs after pleasure. This is Ananda aspect. Everybody wants eternal life, infinite knowledge and infinite Ananda (bliss). This is Sat-Chit-Ananda. Brahman is Sat-Chil-Ananda. Sar is Truth. That which exists in past, present and future is Sct. It has no beginning, middle and end. ltis Svayambhu (Self-existent, Self-created). It is that which never changes Q,lirvikara, Kutastha).In Truth the world abides; from Truth the world comes forth, and in Truth the world is again dissolved. Truth is the only Essence or Substance that underlies and pervades this world of beings. Truth is and gives immortality and fearlessness (Amritatvam, Abhayam of Upanishads). Chit is self-knowledge. There are no Indriyas in Chit.It is self-luminous and imparts light to mind, Buddhi, Indriyas, skin of the body, sun, moon, stars, fire, lightning and all objects. Ananda is Bliss itself or self-delight. There is no enjoyer in Ananda. It is enjoyment itself.

You love a mango fruit because it gives you pleasure. Amongst all things, you love your Atman most. This gives the clue to the fact that the nature of the Atman must be Ananda Svaroopa (All-Bliss), Ananda Ghana (Mass of Bliss). Parabrahman

I

Parabrahman or the Absolute is called by the following 

VEDANTIC PRAKRIYA

various names. So many names and words endeavour to describe the nature of the Absolute.

Bhuma (unconditioned); Atitam (the transcendent); Paripoornam (Plenum) All-full; Parasamvil (Supreme knowledge or consciousness); Jnanam, Jnanaghanam (mass of knowledge); Param (Supreme); Anirdeshyam (the indescribable); Dvandvatitam (beyond the pairs, beyond the relative) ; A n av achc hh inn am (unlimited) ; Nirvis es hara (without attributes); Akhandam (indivisible); Nishkriyam (without agency); Kalatitam (beyond time); Desatitam (beyond space

l.

and place); Nirvikaram (without modification); balance and repose).

Samam

(Al1-equality); Santam (peaceful); Nirupam (without form); Niranjanam (Spotless); Samyam (an all-complete condition of

Advaitam (non-dual); Akarta (non-doer); Abhokta (non-enjoyer); Asanga (unattached); Asakta (unattached); Nirguna (without attributes); Nirlipta (unattached); Avyakta (hidden or unmanifested); Anantq (endless, infinite); Anadi (without beginning); Amritam (immortal); Anandam (bliss);

Il.

Achala (immovable); Amara (deathless); (

Al<shara

imperi shable) ; Avy aya (inexhaustib le, unchange able) ; A s a b d a

(soundless); Asparsha (without touch); Arupa (without form);

Amurta (without form); Atanu (without body); Sukshma (subtle); Agandha (without smell); Aprana (without Prana); Amana (without mind); Atindriya (beyond the senses); Adrishya (that cannot be seen by the physical eye); Satyam (luminous); S at-C h il-An anda (Existence Absolute, Knowledge Absolute, B liss Absobtte) ; S ant arz (peaceful) ; C het ana (consciousness) ; Chaitanya (consciousness); Chidghana (mass of knowledge); C hinmaya (fu ll of consciousn ess); Chidakas a (intelligence); Chit-matra (knowledge alone); Sat-matra (existence alone); Tanmaya (full of That); Amala (without impurity); Nirmala (pure), Vimala (without Maya).

(Truth); Sivam (auspicious); Kantam

Ill. Avang mano gochara (beyond

the reach ofspeech and 

PRACTICE OF VEDANTA

mind); Nischala (immovable); Nitya (eternal); Nirupadhika (without Upadhi or limitation); Niratisaya (infinite); Nirakara (without form); Kutastha (rock-seated, unchanging); Prajnanam, Sakshi (witness); Drashta (seer); Turiya (fourth state); Vijnana (special knowledge); Svayam Jyoti (self-effulgence); Sva Prakasfta (self- luminous); Kaivalya (isolation); Kevala (alone); Suddha (pure); Siddha (perfect); Suddha Chaitanya (pure consciousness).

lY. Nirdosfta (without faults); Buddha (all-knowing); Nirvikalpa (without Wkalpa); Svaroopa (essence); Ekarasa (one homogenous essence); Aparicchinna (infinite); Trigunatita (beyond the 3 Gunas); Nada Bindu Kalatita (beyond Nada, Bindu and Kala); Nishkala (without parts); Trividha Paricchedarahita (free from 3 kinds of Pariccheda as time, space and causality); Svajateeya Wjateeya Svagata Bheda Rahita (free from these 3 kinds of differences); Ekam (One); Nirmoha (without delusion); Niradhara (without support); Niralamba (without support); Nirasraya (without support); Nirleena (without support); Nirdvandva (without pairs of opposites); Achintya (unthinkable); Avinasi (imperishable); Avyavaharam (without worldly taint); Agrahyam (incapable of being grasped); Alakshanam (without distinctive marks); Avyapadeshyam (indescribable); Ajam (unborn); Niravaya (without members); Drik (seer); Chitrupa (mass of knowledge).

Parabrahman

II

(The Absolute)

Para Brahman is that Sat Vastu that is Nitya (eternal), Svayambu (Self-existent), Svayam Jyoti, Svayam Prakasha (self-luminous), Vyapaka (All-pervading), Nirakara (formless), Nirguna (without attributes), Amritam (Immortal), Nirvikara (changeless), Anadi (Beginningless), Paramakaranam (causeless) , Ananda Svaroopa (Self delight).

A thing that is not conditioned by time,

space and 

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51

causation must be infinite and immortal. An immortal thing must be unchanging and Etemal. A Sat Vastu mlst exist in the past, present and future, must have no beginning, middle or end.

An eternal thing must be beginningless. A beginningless thing must be causeless. What has a beginning, that being an effect, is not eternal and is absorbed into its cause. But Brahman being the cause of all is not an effect and not being an effect, it is Eternal. Brahman has no cause into which it could be absorbed; similarly endless, i.e., that which has no end or anything to be done by it. In the manner in which the ephemeral nature of plantains, mangoes, etc., is seen, by the fact of their yielding fruits and other results and then vanishing; Brahman is not seen to have such an end also; hence also it is eternal. also,

Brahman does not decay or suffer diminution; therefore it is eternal; for what decays is ephemeral.

subtle (Sukshma). Therefore Brahman is all-pervading and subtle.

An all-pervading thing must be formless and very very Vyapaka,

Nirvikara.

A changing thing cannot be infinite. Therefore Brahman is If Brahman is causeless, it must be self-existent (Svayambhu). Brahman is Chil Svaroopa (self-knowledge).

Infinite thing must be causeless. A finite thing cannot the cause of this universe.

be

The Three Bodies

body) 2. Astral body (or Subtle body) a J. Causal body (or Seed body) 1.

Physical body (or Gross

Sthula Sarira. Sukshma Sarira. Karana Sarira.

Astral body is known as Linga Sarira, Linga Deha, Puriashtaka, or Antavahika. 

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Illustrations

(1)

The following are the various illustrations

(Drishantas). The shell of a tamarind corresponds to the physical body. The pulp represents the astral body. The seed corresponds to the Karana Sarira. (2) The skin of the guava fruit (Amarooda) conesponds to physical the body. The pulp represents the astral body. The seeds correspond to the causal body.

(3) Ice represents the physical body. Water corresponds to the astral body. H20 (Two molecules of Hydrogen and one molecule of Oxygen) represents the causal body.

(4) Seed, cotton and cloth is another illustration. 1. Physical Body physical The body is made up of 5 elements. It contains the Annamaya Kosha (food Sheath). It disintegrates into its component parts (5 elements) after death. This body is the resultant product of your Karma. When the Karmas are fried up by attainment of Brahmajnana, you will no longer take up any new body. As by having a light, the apparition disappears and no further apparitions are likely to come to our view, so also the ghost of body completely disappears by the light of knowledge of Brahman.

arvakarmani b h as m as at kurute-Arj una-O Arjuna! The fire of wisdom reduces all actions to ashes." (Gita: IV-37.) You are then liberated from the Samsaric wheel of birth and death. You are freed from the tyranny of flesh. " Jnanagnih s

2. Astral Body

The Astral body is composed of L7 faculties or Tattvas, viz., 5 Jnana Indriyas or organs of knowledge, 5 Karma Indriyas or organs of actions, 5 Pranas and mind and Buddhi.

Chitta (organ of memory or sub-conscious mind) comes under mind. Ahamkara (self-asserting principle) comes under 

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53

Buddhi (Antargata). This astral body is more expansive than the physical body. It is very, very subtle. So it is inside the physical body like the Akasa in a room or like the bladder of a foot-ball. In Pranic healing, the operator stands at a distance from the subject, and yet the healing is effected. Direct physical contact is not needed. The operator simply makes some "passes" with his hands. This clearly goes to show that the astral body is more expansive than the physical. In Mesmerism too this body plays a conspicuous part. It is the seat of desires and emotions. "I-ness" and "mine-ness" fatten this astral body. If Ahamkara is thinned out, this body also wanes. It is an instrument for all activities of the embodied self as an adze and other tools of a carpenter. It is this body that does Avagamana (going to heaven and coming down again to this world). This body will get dissolved only in Wdehamukti (disembodied salvation). It is Prana or energy that links the physical with the astral body. Death means the separation of the astral body from the physical one, the thread-like, slender Pranic link being cut off The Vasanas exist in an expanded state in the astral body. Astral body has the capacity to expand and contract. It contracts in dogs and expands in elephants. It is the astral body that operates in dream. Ghosts and apparitions make their appearance with a thin vapoury astral body. A dead body cannot feel, smell, taste, talk, etc. When the astral body has taken possession of the physical body, it moves this physical body. This physical body cannot do anything without the help of astral body. The physical body is like a toy of flesh, moved about by the Prana or astral body which is itself under the control of Antaryamin or Sutradhara. Isv ar ah s arv ab hut an am hri d - d e s e- Arj una- tis ht hati,

Bhramayan

s

arvabhutani yantrarudhani mayaya.

"The Lord dwelleth in the hearts of all beings, O Arjuna, by His illusive power, causing all beings to revolve, as though mounted on a potter's wheel." (Gita: XVIII-61.) 

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The above facts go to prove the existence of an astral body. 3. The Causal Body

The causal body or seed body which contains the Samskaras and Vasanas in a seed state, which is made up of Moola Ajnana or Moola Avidya (primitive ignorance) supports the other two bodies physical and astral. The causal body is the cause for the other two bodies. Astral and physical bodies are the effects (Karya) of the causal body. Astral and physical bodies cannot exist without the cause, the seed body, or Karana Sarira.ltisthe Adhara or support forthe two bodies. The causal body is the original veil or Avarana of ignorance that stands before you and Svaroopa or Brahman, Sat-Chit-Ananda-Existence, Knowledge and Bliss Absolute. When this veil is removed you will shine in your own glory or greatness (Niravarana state). You will become Brahman. All spiritual Sadhanas are done to remove this veil (Avidya Nivritti). This leads to Moksha. Remove the curtain (veil of ignorance) by constant Nididhyasana or meditation on "OM" and its

meaning S at - C h

with Bhava or feeling. You will rest in

it- Anand a- Sv aro op a.