samadhi (Sanskrit: "standing within one's Self; sameness; contemplation; union, wholeness; completion, accomplishment.") which represents "super consciousness"; "complete absorption into the absolute", "Universal Consciousness" — is the state of true yoga, in which the meditator and the object of meditation are one. The separation of manas (mind) from the body, and its union with the paramatma (Universal Consciousness, Godhead); the complete “forgetting” of the “small self” (Jivatman) and mergence with the unchanging “Higher Self” (paramatma). The eighth of Patanjali’s Ashtanga Yoga (“eight limbs of Yoga”).
Samadhi is of two levels. The first is savikalpa samadhi ("enstasy with form or seed"), identification or oneness with the essence of an object. Its highest form is the realization of the primal substratum or pure consciousness, satchidananda. The second is nirvikalpa samadhi ("enstasy without form or seed"), identification with the Self, in which all modes of consciousness are transcended and Absolute Reality, Brahman, beyond time, form and space, is experienced. This brings in its aftermath a complete transformation of consciousness. In Classical Yoga, nirvikalpa samadhi is known as asamprajnata samadhi, "supraconscious enstasy" — samadhi, or beingness, without thought or cognition, prajna. Savikalpa samadhi is also called samprajnata samadhi, "conscious enstasy."

Description

When we succeed in becoming so absorbed in something that our mind becomes completely one with it, we are in a state of samadhi. Samadhi means "to bring together, to merge". In samadhi our personal identities completely disappear. At the moment of samadhi none of that exists anymore. We become one with the Divine Entity.
During samadhi, we realize what it is to be an identity without differences, and how a liberated soul enjoys a pure awareness of this pure identity. The conscious mind drops back into that unconscious oblivion from which it first emerged. The final stage terminates at the instant the soul is freed. The absolute and eternal freedom of an isolated soul is beyond all stages and beyond all time and place. Once freed, it does not return to bondage.
The perfection of samadhi embraces and glorifies all aspects of the self by subjecting them to the light of understanding. The person capable of samadhi retains his/her individuality and person, but is free of the emotional attachment to it.
loka, (Sanskrit: "world"; "realm"; "abode"; "dimension"; or "plane of existence") from loc, "to shine, be bright, visible." — the universe or any particular division of it. A dimension of manifest existence; cosmic region. Each loka reflects or involves a particular range of consciousness. The most common division of the universe is the triloka, or three worlds (Bhuloka, Antarloka and Brahmaloka), each of which is divided into seven regions. Corresponds to any of the 14 worlds (visible and invisible) inhabited by living beings.

The division of lokas

Sometimes different “planes” or “realms” lokas are posited, which are corresponding “environments” for the different bodies: these are the bhûrloka (earth), bhuvarloka (the subtle planes or atmosphere), svarloka (the heavenly realm), maharloka, janarloka (these first five correspond to the panchakoshas — "five koshas"), and then there are the highest lokas, sometimes known as tapoloka, satyaloka, siddhaloka, and brahmaloka.
Scriptures offer several cosmological perspectives, most importantly sapta urdhvaloka (seven upper worlds) and sapta adholoka (seven lower worlds), which correspond to the 14 chakras and make up the "world-egg of God," the universe, called Brahmanda.

Sapta Urdhvaloka — the seven upper worlds

The seven “upper worlds” are a more detailed breakdown of the “three worlds”. The second, third and fourth comprise the subtle plane. The highest three comprise the causal plane. From the perspective of the seven worlds, the Brahmaloka is of three levels: Janaloka, "creative plane" (vishuddha chakra); Tapoloka, "plane of austerity" (ajna chakra); and Satyaloka, "plane of reality" (sahasrara chakra).

			Stulaloka (gross plane). The material universe, the physical plane or earthly regions.
1.	bhuloka	Earth world.	the world perceived through the five senses.
antarloka (Inner or in-between world)			sukshmaloka (subtle plane). The mental and emotional sphere, occupied by angels, spirits and devas (divine beings).
2.	bhuvarloka		Space between earth and the sun, inhabited by semi-divine beings. The areal region, the atmosphere, the life-force.
3.	svarloka		Region between the sun and polar star, the heaven of the god Indra
4.	maharloka		The abode of great sages and enlightened beings.
brahmaloka (World of Gods)			Karanaloka (causal plane). The spiritual universe of the Mahadevas, ‘great radiant entities,’ the gods and highly evolved souls
5.	janaloka	creative plane	Abode of the sons of God Brahma.
6.	taparloka	plane of austerity	Abode of tapas or of other deities
7.	satyaloka	plane of reality	Abode of Truth or of Brahma, where atman are released from the necessity of rebirth.

Sapta Adholoka — the seven lower worlds

Collectively known as Naraka or Patala, are (from highest to lowest) Put, Avichi, Samhata, Tamisra, Rijisha, Kudmala and Kakola.

Planes of Existence

From the Saiva Agamic perspective of the 36 tattvas, the pure sphere, shuddha maya — the first five tattvas — is subdivided into 33 planes of existence. The "pure-impure" realm, shuddhashuddha maya — the seven tattvas from maya tattva to purusha — contains 27 planes of existence. The ashuddha ("impure") realm — of 24 tattvas — has 56 planes of existence
 

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samskara (Sanskrit: "patterned or conditioned behaviors; subconscious tendencies; worldly life; impression.") — 1. The imprints left on the subconscious mind by experience (from this or previous lives), which then color all of life, one's nature, responses, states of mind, etc. 2. A sacrament or rite done to mark a significant transition of life. These make deep and positive impressions on the mind of the recipient, inform the family and community of changes in the lives of its members and secure inner-world blessings. The numerous samskaras are outlined in the Grihya Shastras. Most are accompanied by specific mantras from the Vedas.

The Sixteen Samskaras

Artha Panchaka — The Five Requirements. There are the five categories of spiritual knowledge which one needs to study, reflect upon, realize and practice in order to progress spiritually. These are:-


antahkarana
antahkarana (Sanskrit: "inner conscience" or "the manifest mind") — the Mental faculty of the sukshma-sharira (astral body), comprising intellect, instinct and ego. It consists of 1. manas (the mind), 2. chitta (the memory), 3. buddhi (the intellect) and 4. ahańkāra (the ego).

4	ahańkāra	"I-maker," egoity
3	buddhi	knows, decides, judges, and discriminates
2	chitta	storage of impressions
1	manas	sensory, processing mind

The Four Functions of the Mind

There are four functions of the Mental faculty or Mind (represented with a capital M in English). In Sanskrit these four functions are designated as manas, buddhi, ahamkara and chitta.
Manas is ordinary, indeterminate thinking — just being aware that something is there and automatically registers the facts which the senses perceive.
The subconscious action, memory, etc., is caused by chitta. The function of chitta is chinta (contemplation), the faculty whereby the Mind in its widest sense raises for itself the subject of its thought and dwells thereon.
Buddhi determines, decides and logically comes to a conclusion that something is such-and-such a thing. That is another aspect of the operation of the psyche — buddhi or intellect. buddhi, on attending to such registration, discriminates, determines, and cognizes the object registered, which is set over and against the subjective self by ahańkāra.
Ahamkara — ego, affirmation, assertion, 'I know'. "I know that there is some object in front of me, and I also know that I know. I know that I am existing as this so-and-so." This kind of affirmation attributed to one's own individuality is the work of ahamkara, known as egoism.

Hierarchical relationship

There is a definite hierarchical relationship between the four parts of the mind from Mana to Ahankar in ascending order. Mana, being intangible hence superior than the body and sensory organs can control them but it can’t control or perceive Chitta as it is superior to Mana. Chitta can’t perceive Buddhi and Buddhi can’t perceive Ahankar. Ahankar being the subtlest of the four can perceive all these parts of the mind as well as the gross physical body. Asmita, the ‘Id’ is not included in the foursome called Antahkaran, as it is still above and subtler in the hierarchy.

The Mind perceives the world through the five senses

Our mind perceives the world around us through the five senses, namely, sound, touch, sight, taste and smell, aided by the five respective sensory organs the ears, skin, eyes, tongue and nose. When our Mind desires to know an external object, it activates the sensory organ or organs necessary for the purpose, engulfs the object through that organ and collects the necessary information of the object. The part of mind performing the above task is called Manas and the above act is called Manan. The part of the Mind thinking and visualizing the objects, events and experiences from the past or the future is called the Chitta and this act is called Chintan. It is necessary to take note of the fact that in the process of Chintan the outer object is absent. The part of Mind that records the accumulated conclusive knowledge on brain neurons and help recalling the same as and when required is called Buddhi. The ever-present awareness of the above three actions, like ‘I, so and so, am knowing this particular object, I am internalizing the knowledge so acquired, I hold so much accumulated knowledge’, is the fourth part of the Mind, which is called Ahankar

arishadvarga — the six passions of mind or enemies of desire, kama (lust), krodha (anger), lobha (greed), moha (delusion), mada (pride) and matsarya (jealousy), the negative characteristics which prevent man from realizing the atman (Reality that is his True Being).

• kama — lust, craze, desire
• krodha — anger, hatred
• lobha — greed, miserliness, narrow minded
• moha — delusory emotional attachment
• mada or ahankara — pride, stubborn mindedness
• matsarya — envy, jealousy, show or vanity, and pride

Kama and krodha or lust and anger are responsible for all kinds of difficult experiences which we have in our lives.
With the false ego ("I-ness") up and active, all our acting in the world becomes selfish and evil. Hence there is no other factor causing the illusory duality and the repeated pain and delusion it entails than the psychological ego-sense. When the materially identified ego has sided with the materialistic forces of creation (Maya), it is said to have the following faults: kama, krodha, lobha, moha, mada or ahankara, and matsarya. Also called evil passions, man's Spiritual heritage constantly gets looted by these internal thieves (and their numerous variations), causing him to lose knowledge of his True Being.
If a fellow is virtually a prisoner of arishadvargas (the six internal enemies of kama, krodha, lobha, moha, mada and matsarya) then his life is totally governed by the destiny. As a person moves ahead on the path of self-realization, the grip of the destiny over him loosens and he gets more and more leverage to change his destiny. When a person identifies himself with the self, then, he becomes part of the destiny power. His power of mere sankalpa is good enough to materialize and change any situation either for good or bad according to his sankalpa.

Commentaries

Panchaklesha

panchaklesha (Sanskrit: “five hindrances”) — to spiritual growth: avidya (ignorance), asmita (egoism), abhinivesha (clinging to life), raga (cravings), dwesha (aversions); also considered the “five roots” of all problems of human existence; the motivating factors which drive humans to act in such ways as to produce and perpetuate Karma.

The five kinds of afflictions

guna

The Gunas

According to the Sankhya philosophy, Prakriti is composed of three Gunas or forces, called Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity). Guna means a cord. The Gunas bind the Self with a triple bond.
These Gunas are not the Nyaya-Vaiseshika Gunas. They are the actual substances or ingredients, of which Prakriti is constituted. They make up the whole world evolved out of Prakriti. They are not conjoined in equal quantities, but in varying proportions, one or the other being in excess. Just as Sat-Chit-Ananda is the Vedantic trinity, so also the Gunas are the Sankhyan trinity.

Interaction Between the Gunas Leads to Evolution

The three Gunas are never separate. They support one another. They intermingle with one another. They are intimately related as the flame, the oil and the wick of a lamp. They form the very substance of Prakriti. All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. Destruction is only non-manifestation.
The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. Mahat or the Great (Intellect), the Cause of the whole world, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Agency belongs to Ahankara. It is the principle that creates individuality. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karma Indriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense-data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Sankhya system. The Vedanta system has a separate Prana Tattva. In the Sankhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.

Characteristics of the Three Gunas

Sattva is equilibrium. When Sattva prevails, there is peace or tranquillity. Rajas is activity which is expressed as Raga-Dvesha, likes or dislikes, love or hatred, attraction or repulsion. Tamas is that binding force with a tendency to lethargy, sloth and foolish actions. It causes delusion or non-discrimination.
When Sattva is predominant, it overpowers Rajas and Tamas. When Rajas is dominant, it overpowers Sattva and Tamas. When Tamas is predominant, it overpowers Rajas and Sattva.

How Man is Affected by the Three Gunas

There are three Gunas in every man. Sometimes, Sattva prevails in him. Then he is calm and tranquil. He reflects and meditates. At other times, Rajas prevails in him and he does various sorts of worldly activities. He is passionate and active. Sometimes, Tamas prevails. He becomes lazy, dull, inactive and careless. Tamas generates delusion.
Again, one of these Gunas is generally predominant in different men. A Sattvic man is virtuous. He leads a pure and pious life. A Rajasic man is passionate and active. A Tamasic man is dull and inactive.
Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant. There is much Sattva in a sage or saint and there is much Rajas in a soldier, politician and businessman.
adhyatma prasara (Sanskrit: "evolution of the Self") — the Self's evolution is a progressive unfoldment, growth and maturing toward its inherent, divine destiny, which is complete merger with Brahman. In its essence, the Self is ever perfect. But as an individual soul body emanated by Brahman, it is like a small seed yet to develop. As an acorn needs to be planted in the dark underground to grow into a mighty oak tree, so must the Self unfold out of the darkness of the malas to full maturity and realization of its innate oneness with Brahman. The Self evolves by taking on denser and denser sheaths — cognitive, instinctive-intellectual and pranic — until finally it takes birth in physical form in the bhuloka. Then it experiences many lives, maturing through the samsara (reincarnation process). Thus, from birth to birth, the Self learn and mature. See: mala, moksha, samsara, vishvagrasa.

Description

Evolution is the result of experience and the lessons derived from it. There are young atma (Self) just beginning to evolve, and old atma nearing the end of their earthly sojourn. In Saiva Siddhanta, evolution is understood as the removal of fetters which comes as a natural unfoldment, realization and expression of one's true, self-effulgent nature. This ripening or dropping away of the mala (soul's bonds) is called malaparipaka. The realization of the Self nature is termed svanubhuti (experience of the Self).
Self Realization leads to moksha, liberation from the three malas and the reincarnation cycles. Then evolution continues in the celestial worlds until the soul finally merges fully and indistinguishably into Supreme Brahman, the Primal Self, Parameshvara. In his Tirumantiram, Rishi Tirumular calls this merger vishvagrasa, "total absorption. The evolution of the Self is not a linear progression, but an intricate, circular, many-faceted mystery. Nor is it at all encompassed in the Darwinian theory of evolution, which explains the origins of the human form as descended from earlier primates.

atma anubhavam



Om Tat Sat
                                                        
(Continued...) 



_{(My humble salutations to  Veda wicki dot and Philosophers, Historians for the collection)} 

purusharthas (Sanskrit: "objectives of man") purusha means human being and artha means object or objective. Purusharthas means objectives of man. According to Hindu way of life, a man should strive to achieve four chief objectives (Purusharthas) in his life. They are: 1. dharma (righteousness), 2. artha (material wealth), 3. kama (desire) and 4. moksha (salvation). Every individual in a society is expected to achieve these four objectives and seek fulfillment in his life before departing from here. The concept of Purusharthas clearly establishes the fact that Hinduism does not advocate a life of self negation and hardship, but a life of balance, achievement and fulfillment.

Description

Purusharthas means that for which a person strives for. It implies our goals of life. It is extremely important that our goals of life should be very very clear. Just as before starting a journey we should be very clear about our destination, so also before starting any worldly or spiritual effort, we should very clear as to what we are trying to achieve, what is our goal. The scriptures also before talking about the various sadhana-the means, first tell us about the sadhya-the end. As it is the lack of knowledge of goal which results in absence of enthusiasm to take up any sadhana, so it is very important to know our goals of life, our purusharthas.

Looking within to identify the goal

To understand our goals of life we should not look outside, as to where the world is going, but should rather look within, as to what do I really aspire & want. For this we should ask ourselves a very fundamental question - What is that attaining which I will be fully satisfied ? Dont be in a hurry, take your own time and discover the answer to this important question. You will find that most of our so called goals are only means for some other end, they do not really come under the category of goals. We find that very few people have clarity about this fundamental thing. They may say that they are modern educated people and do not blindly follow anyone, but this is what they are doing, blindly following others, for the simple reason that they themselves are not clear as to what do they really want. They join some rat race and in the end realize that they have been on a meaningless trip, by then it is too late. So lets pause and try to know what is it that which I really want, what is that attaining which I will certainly quench my thirst. Lets look within, introspect & discover. The knowledge of Self starts with such fundamental questions. The scriptures do not ask us to blindly follow someone but only help us conduct this inquiry. This is called the inquiry into Purusharthas of life.

Artha — seeking security

The first & foremost thing which everyone is seeking is security. Every person appears to be basically insecure, and that is not a comfortable feeling. Whatever is understood by each person to even remotely provide us some security becomes our goal. Money is the most important worldly resource to provide us some security, so that's what people want - desperately. The amount of desperation is many a times directly proportional to the extent of insecurity within. We cant think of life without money. If we were not so insecure then there would not have been any thoughtless desperation. It would be just one important thing for which necessary intelligent efforts are called for. Money is not only a means to some security, but it is also a means for getting enjoyments, comforts of life. Remember discovering security is our main objective and as money plays an important part to play here lets recognize it as our First Purushartha, called Artha. Money plays a very important role in life but is never a complete answer to the problem of providing complete security. Nevertheless, every person must be taught the art of acquiring money and bring about a sense of freedom & independence.
The most intelligent way to acquire money is to discover a way by which money runs after you and not vice versa. For this it is extremely necessary to specialize in a particular field which is compatible to your nature & capacities, and make that specialization a means to serve the society. If you really love your work, if you are a specialist in your field, if you have an attitude that through your work you contribute to the society in some positive way, then rest assured money will follow you. In & through this pursuit it is extremely important to remember that people with lots of money do solve some of their initial problems, but discover new avenues of insecurities, and one of them is how to protect this hard earned money itself. Don't become complacent after acquiring some wealth, because the very reason for which you have got all this itself is yet to be really achieved. While striving to get more & more money always ask this question to yourself - Am I fully secure now ? Never be overwhelmed by some achievements so as to forget your own real aspiration. Keep striving & inquiring till you become really secure within. However, to begin with do discover ways & means to acquire necessary wealth.

Kama — the art of enjoying pleasures

Having acquired some money, having got some security the next step for everyone is to use this money for your comforts, enjoyments & fulfilling your duties, desires & responsibilities. That which we want next is the experience of fulfillment, joy & bliss. As various sensual enjoyments are seen to provide that experience we go for them. So fulfillment of our desires is the second Purusharthas – called Kama. Lets remember that we do not acquire or enjoy the objects for objects sake but for the sake of a satisfying blissful experience. The moment an object starts giving us the opposite we change our paths. So even though we should & do realize that various objects are means to some end, and not the very end itself, still we should learn the finer secrets of making the best of our enjoyments & experiences. Our full availability is the secret of making the best of all our enjoyments. A person whose mind is free from all worries, hankerings and egoistic problems alone is available for experiences. Necessary training is required for bringing about such a mental disposition.

Dharma — conscientious living

The third purushartha is called Dharma. Dharma is always mentioned first whenever the scriptures talk about the four purusharthas - Dharma, Artha, Kama & Moksha. This is because of its all-round & far reaching benefits to help bring about an ideal disposition which facilitates attainment of all other purusharthas. The word Dharma has wide implications, and no english word does full justice to it, yet in the context of our discussion we can say that Dharma implies a conscientious, orderly & holistic living. Man is a social being, he lives amongst his own kind, in group, and every person has to attain his or her purusharthas of artha & kama. This being the case it is necessary to frame some ground rules in the spirit of live & let live. That's the spirit behind Dharma. It makes us sensitive to others, makes us care for others, it brings necessary magnanimity to look at others as part of one whole. It helps us to expand our family, brings about a holistic vision. The moment we see the whole world as one great whole, we also become sensitive to a supreme intelligence, who has not only created this beautiful world & cosmos, but is also running the show. As no effect is possible without a cause, we infer the existence of a creator when we see this beautiful creation. If creation is so beautiful, how will the creator be. Dharma thus wakes us up to the existence of God. Dharma does not make us afraid of God, but rather shows that he is someone who deserves our greatest love & reverence. We are his creation, act as per his dictates, will live as long as he likes and will leave when he so wishes. We cannot influence his wishes but should know his ways & means and live accordingly, in a spirit of surrender & love.
The basic spirit of science is to conquer nature while dharma motivates us to respect it and live in tune with it. Science, even though says that there can be no effect without a cause yet does not accept any intelligent cause of the creation. They prefer to say it was all an accident, a big bang that started this whole process. Dharma on the other hand says that the creation is so orderly, beautiful & purposeful that we cannot in our wildest dreams think that this is all a product of an accident. We are simple minded people, who on seeing a creation believe in the presence of a creator, and plan out our lives accordingly by keeping him into account, always. We look upon the whole creation as a great, grand orchestra which is already presenting a beautiful music, we have just joined the orchestra and should be sensitive to the harmony and tune ourselves to it. Just as only that person can enjoy the music who becomes sensitive to it, so also only that person can enjoy the holistic living who sees a basic harmony & order around.
The benefits of turning our attention on God, being sensitive to his ways & means, the order & harmony etc. are so great that even if God was not there we would have loved to invent him. But as he is very much there so the question also does not arise. When we accept the existence of someone who is an embodiment of knowledge, power, love, compassion & holistic vision, then anyone who loves & reveres such a being will not only be free from various self imposed problems, but will also start being an embodiment of all what God represents. The train is already moving we unload ourselves and live life fully, without worries. Acceptance of God is the essence of Dharma. This not only helps us become a better person here but also helps us to attain our Artha & Kama in a better way too. Not only this but acceptance of God prepares us for our real goal of life, called Moksha.

Moksha — freedom from all limitations :

The fourth Purushartha is called Moksha, literally it means liberation. Liberation is not some posthumous state to be attained later after death, but is a state to be attained right here in this very life. Lets see this also in the context of our discussion. Until now we have seen that every person wants security & happiness, and thus should learn the secrets of Artha & Kama, which are the means to acquire relative security & pleasure here in this life. This journey should be a very conscientious one too, we should be sensitive to others and thereafter live our lives. Now, presuming that there is a person who has learned the art of acquiring wealth, enjoys the various pleasures nicely, and also cares for his brethren around, what more does one want. He appears to be an ideal person, what bondage does that person have. What is that from which he needs to be liberated from ? Well, the great thinkers of Vedic times want us to see this more deeply ? Has a person who wanted security and acquired enough wealth become really secure ? As long as we have to depend on anything whatsoever reveal a state wherein there is no insecurity whatsoever ? Doesn't the very necessity to hang on to some crutch show some lack, some weakness within ? Fine, we have various worldly pleasures at our disposal, but doesn't the very necessity to get more & better pleasures show that our cup within is yet to be full ?
Real security within will be revealed only when the very desire to get security becomes redundant. So also the dawn of real happiness will be inferred only when there are no self-centered desires any more. Not that such a person will be averse to prosperity or comforts, but is not averse to absence of these too. Motivations at such levels disappear, such a person is at home every where. Such a state of existence alone is real freedom, that's liberation. Liberation is freedom from a sense of lack, a sense of insecurity & fear. This is possible when a person discovers that he or she is free from all limitations of time & space, that one is really the transcendental reality itself. The taking of ourselves as a limited being is an erroneous conclusion of our mind. This is not true. If there is one basic reality in the world then that reality should be the basic essence of all. That is what the Upanishads are thundering - you are that. Turning our minds from all other preoccupation's and starting a process of deep introspection to realize our basic essence is what Moksha is all about. It is not turning away from life all together, but till you discover your true Self. Having known your true being live like a a truly healthy man, this is how all avatars and saints lived. A life that leaves your footprints even on the sand of time
varnashrama dharma or varna-ashrama dharma is the Vedic system of the Goals of life, Social divisions and Stages of life and one is encouraged to strive for a balance and harmony of all the four goals and not to neglect one in favor of the others. This is the basis for the ideal varna-ashrama dharma system of life in which the society is divided into four social groups (varna) according to one’s natural talents & propensities. The intelligentsia (brahmana) , the administrators (kshatriya), the entrepreneurs (vaishya) and the proletariat (sudra). The ideal life span of the individual is divided into four stages; student (brahmacarin), householder (grihasta), retiree (vanaprastha) and a renunciate (sannyasi).
The Brahmins are expected to pass through all four stages. Kshatriyas pass through the first three, Vaishyas have the first two and the Sudras have only one stage - that of marriage. These are the general recommendations but in practice there are many exceptions.
During the stage of studentship one learns the principles of Dharma - spiritual wisdom, religious duties as well as secular knowledge. During the stage of the householder this sacred and secular knowledge is put into practice. One then indulges in sensual pleasures & procreation (kama) and accumulates wealth (artha) in accordance with religious principles (dharma) to support one’s family and distributes the surplus in philanthropic acts. In the stage of retirement a process of preparing for eventual renunciation is begun and one gradually abandons one’s profession and sense-enjoyment, and concentrates on dharma with a view to achieving Liberation (Moksha) from the cycle of birth and death. When one finally renounces (sannyasa) then one’s complete focus is on obtaining Liberation (Moksha) to the exclusion of all else.

Varna-ashrama System Today

Varna-ashrama is an “ideal” system but has become redundant in the world in which we live - a democratic, multicultural, global society with the values of equality and equal opportunities for all, the right to education, liberty, the dignity of the individual and participation in governance etc. There are many who would like to see the varna-ashrama system reinstated - but this is like wishing for Rama-rajya - a nice idea but actually a fantasy. In order to compete in the political, intellectual and spiritual millieu of today it would be best for Srivaishnavas to relegate the system to the glass cases of cultural museums or to use it merely as a framework for teaching ideals
The yamas and niyamas have been preserved through the centuries as the foundation, the first and second stage, of the eight-staged practice of yoga: yama — niyama — asana — pranayama — pratyahara — dharana — dhyana — samadhi. Yet, they are fundamental to all beings, expected aims of everyone in society, and assumed to be fully intact for anyone seeking life's highest aim in the pursuit called yoga.
Sage Patanjali (ca 200 bce), raja yoga's foremost propounder, told us,
"These yamas are not limited by class, country, time (past, present or future) or situation. Hence they are called the universal great vows."
These terms are translated as ”effort and relaxation” or “exertion and rest”. This stage consists in mastering fundamental ethic and psycho-hygienic rules of a spiritual seeker’s life.
"When a yogin becomes qualified by practicing Yama and Niyama, then the yogin can proceed to asana and the other means."
_{— Yoga Bhashya Vivarana (II.29)}

Description

The yamas and niyamas are a common-sense code recorded in the final section of the Vedas, called Upanishads, namely the Shandilya and the Varuha. They are also found in the Hatha Yoga Pra dipika by Gorakshanatha, the Tirumantiram of Tirumular and in the Yoga Sutras of [[[acharya-patanjali||Sage Patanjali]]].
Traditionally, ten yamas and ten niyamas are found mentioned in texts such as Trishikhibrahmanopanishad (Mantra part), Darshanopanishad, and Yoga Yajnyavalkya. In other authoritative texts like the Yoga Sutra, Vishnu Purana only five yamas and five niyamas have been mentioned. On the whole, the yamas may be said to have greater importance. As explained in the Manusmriti:
"one must always follow the yamas without any exception; one gets ruined if he follows the niyamas alone, ignoring the yamas."
Yogic scholar Swami Brahmananda Saraswati revealed the inner science of yama and niyama. They are the means, he said, to control the vitarkas, the cruel mental waves or thoughts, that when acted upon result in injury to others, untruthfulness, hoarding, discontent, indolence or selfishness. He stated,
“For each vitarka you have, you can create its opposite through yama and niyama, and make your life successful.”
Patanjali does not suggest that we live according to the yamas and niyamas in order to be good people or to obey God. His moral code describes the qualities we need in order to reach the goal of yoga: to still the fluctuations of the mind and rest in our true nature. A mind filled with love, truth and generosity is a mind that can become quiet: no fights, no guilt and no neediness.
To live the yamas and niyamas also demands a radical deepening of commitment. The focus moves from our actions to our thoughts, which, after all, generate actions.

The Ten Yamas and Ten Niyamas

The following section, with accompanying illustrations, elucidate the yamas and niyamas. Presented first are the ten yamas, the do not’s, which harness the instinctive nature, with its governing impulses of fear, anger, jealousy, selfi shness, greed and lust. Second are illustrated the ten niyamas, the do’s, the religious observances that cultivate and bring forth the refined soul qualities, lifting awareness into the consciousness of the higher chakras of love, compassion, selflessness, intelligence and bliss.

YAMAS — The 10 Vedic Restraints

Yamas - Guidelines for how we interact with the outer world. Social disciplines to guide us in our relationships with others. The ten yamas are: ahimsa, aatya, aasteya, brahmacharya, kshama, dhriti, daya, arjava, mitahara and shauca.

YAMA 1 — Ahimsa, Non-harming

Practice non-harming, not harming oneself and others by thought, word or deed, even in your dreams. Live a kindly life, revering all beings as expressions of the One Divine energy. Let go of fear and insecurity, the sources of abuse. Knowing that harm caused to others unfailingly returns to oneself, live peacefully with God's creation. Never be a source of dread, pain or injury. Not harming the environment. Not speaking that which, even though truthful, would injure others.
This also includes the principles of ethically correct nutrition and, which is no less important, getting rid of coarse emotions, which are the result of ill thoughts and often lead to rude words and actions.
One can make ethical mistakes, including crimes, as a result of either ignorance, lack of understanding of the universal order and of one’s own place and role in it, or out of indulging in the emotions of spite, condemnation, resentment, anxiety, fear, etc., which are vicious manifestations of the lower self.

YAMA 2 — Satya, Truthfulness

Adhere to truthfulness, not intending to deceive others in our thoughts, as well as our words and actions. Refraining from lying and betraying promises. Speak only that which is true, kind, helpful and necessary. Knowing that deception creates distance, don't keep secrets from family or loved ones. Be fair, accurate and frank in discussions, a stranger to deceit. Admit your failings. Do not engage in slander, gossip or backbiting. Do not bear false witness against another.

YAMA 3 — Asteya, Nonstealing

Uphold the virtue of non stealing, neither thieving, coveting nor failing to repay debt. Control your desires and live within your means. Do not use borrowed resources for unintended purposes or keep them past due. Do not gamble or defraud others. Do not renege on promises. Do not use others' name, words, resources or rights without permission and acknowledgment.

YAMA 4 — Brahmacharya, Divine Conduct

Practice divine conduct, controlling lust by remaining celibate when single and faithful in marriage. Before marriage, use vital energies in study, and after marriage in creating family success. Don't waste the sacred force by promiscuity in thought, word or deed. Be restrained with the opposite sex. Seek holy company. Dress and speak modestly. Shun pornography, sexual humor and violence.

YAMA 5 — Kshama, Patience

Exercise patience, restraining intolerance with people and impatience with circumstances. Be agreeable. Let others behave according to their nature, without adjusting to you. Don't argue, dominate conversations or interrupt others. Don't be in a hurry. Be patient with children and the elderly. Minimize stress by keeping worries at bay. Remain poised in good times and bad.

YAMA 6 — Dhriti, Steadfastness

Foster steadfastness, overcoming nonperseverance, fear, indecision and changeableness. Achieve your goals with a prayer, purpose, plan, persistence and push. Be firm in your decisions. Avoid sloth and procrastination. Develop willpower, courage and industriousness. Overcome obstacles. Never carp or complain. Do not let opposition or fear of failure result in changing strategies.

YAMA 7 — Daya, Compassion

Practice compassion, conquering callous, cruel and insensitive feelings toward all beings. See God everywhere. Be kind to people, animals, plants and the Earth itself. Forgive those who apologize and show true remorse. Foster sympathy for others' needs and suffering. Honor and assist those who are weak, impoverished, aged or in pain. Oppose family abuse and other cruelties.

YAMA 8 — Arjava, Honesty

Maintain honesty, renouncing deception and wrongdoing. Act honorably even in hard times. Obey the laws of your nation and locale. Pay your taxes. Be straightforward in business. Do an honest day's work. Do not bribe or accept bribes. Do not cheat, deceive or circumvent to achieve an end. Be frank with yourself. Face and accept your faults without blaming them on others.

YAMA 9 — Mitahara, Moderate Appetite

Be moderate in appetite, neither eating too much nor consuming meat, fish, shellfish, fowl or eggs. Enjoy fresh, wholesome vegetarian foods that vitalize the body. Avoid junk food. Drink in moderation. Eat at regular times, only when hungry, at a moderate pace, never between meals, in a disturbed atmosphere or when upset. Follow a simple diet, avoiding rich or fancy fare.

YAMA 10 — Shauca, Purity

Uphold the ethic of purity, avoiding impurity in mind, body and speech. Maintain a clean, healthy body. Keep a pure, uncluttered home and workplace. Act virtuously. Keep good company, never mixing with adulterers, thieves or other impure people. Keep away from pornography and violence. Never use harsh, angered or indecent language. Worship devoutly. Meditate daily.
Allow yourself the expression of remorse, being modest and showing shame for misdeeds. Recognize your errors, confess and make amends. Sincerely apologize to those hurt by your words or deeds. Resolve all contention before sleep. Seek out and correct your faults and bad habits. Welcome correction as a means to bettering yourself. Do not boast. Shun pride and pretension.

NIYAMAS — The 10 Vedic Observances

Niyamas, how we interact with ourselves, our internal world. The practice of Niyama harnesses the energy generated from our practice and cultivation of the yamas. Niyama is about self-regulation — helping us maintain a positive environment in which to grow. The five niyamas are: hri, santosha, dana, astikya, ishvarapujana, siddhanta shravana, mati, vrata, japa and tapas.

NIYAMA 1 — Hri, Remorse

Allow yourself the expression of remorse, being modest and showing shame for misdeeds. Recognize your errors, confess and make amends. Sincerely apologize to those hurt by your words or deeds. Resolve all contention before sleep. Seek out and correct your faults and bad habits. Welcome correction as a means to bettering yourself. Do not boast. Shun pride and pretension.

NIYAMA 2 — Santosha, Contentment

Nurture contentment, seeking joy and serenity in life. Be happy, smile and uplift others. Live in constant gratitude for your health, your friends and your belongings, Don't complain about what you don't possess. Identify with the eternal You, rather than mind, body or emotions. Keep the mountaintop view that life is an opportunity for spiritual progress. Live in the eternal now.

NIYAMA 3 — Dana, Giving

Be generous to a fault, giving liberally without thought of reward. Tithe, offering one-tenth of your gross income (dashamamsha), as God's money, to temples, ashrams and spiritual organizations. Approach the temple with offerings. Visit guru with gifts in hand. Donate religious literature. Feed and give to those in need. Bestow your time and talents without seeking praise. Treat guests as God.

NIYAMA 4 — Astikya, Faith

Cultivate an unshakable faith. Believe firmly in God, Gods, guru and your path to enlightenment. Trust in the words of the masters, the scriptures and traditions. Practice devotion and sadhana to inspire experiences that build advanced faith. Be loyal to your lineage, one with your satguru. Shun those who try to break your faith by argument and accusation. Avoid doubt and despair.

NIYAMA 5 — Ishvarapujana, Worship

Cultivate devotion through daily worship and meditation. Set aside one room of your home as God's shrine. Offer fruit, flowers or food daily. Learn a simple puja and the chants. Meditate after each puja. Visit your shrine before and after leaving the house. Worship in heartfelt devotion, clearing the inner channels to God, Gods and guru so their grace flows toward you and loved ones.

NIYAMA 6 — Siddhanta Shravana, Scriptural Listening

Eagerly hear the scriptures, study the teachings and listen to the wise of your lineage. Choose a guru, follow his path and don't waste time exploring other ways. Read, study and, above all, listen to readings and dissertations by which wisdom flows from knower to seeker. Avoid secondary texts that preach violence. Revere and study the revealed scriptures, the Vedas and Agamas.

NIYAMA 7 — Mati, Cognition

Develop a spiritual will and intellect with your satguru's guidance. Strive for knowledge of God, to awaken the light within. Discover the hidden lesson in each experience to develop a profound understanding of life and yourself. Through meditation, cultivate intuition by listening to the still, small voice within, by understanding the subtle sciences, inner worlds and mystical texts.

NIYAMA 8 — Vrata, Sacred Vows

Embrace religious vows, rules and observances and never waver in fulfilling them. Honor vows as spiritual contracts with your soul, your community, with God, Gods and guru. Take vows to harness the instinctive nature. Fast periodically. Pilgrimage yearly. Uphold your vows strictly, be they marriage, monasticism, nonaddiction, tithing, loyalty to a lineage, vegetarianism or nonsmoking.

NIYAMA 9 — Japa, Recitation

Chant your holy mantra daily, reciting the sacred sound, word or phrase given by your guru. Bathe first, quiet the mind and concentrate fully to let japa harmonize, purify and uplift you. Heed your instructions and chant the prescribed repetitions without fail. Live free of anger so that japa strengthens your higher nature. Let japa quell emotions and quiet the rivers of thought.

NIYAMA 10 — Tapas, Austerity

Practice austerity, serious disciplines, penance and sacrifice. Be ardent in worship, meditation and pilgrimage. Atone for misdeeds through prayashchitta (penance), such as 108 prostrations or fasting. Perform self-denial, giving up cherished possessions, money or time. Fulfill severe austerities at special times, under a satguru's guidance, to ignite the inner fires of self-transformation.
What is the innate characteristic of a human being? According to Shiva Purana, human beings seek and yearn for happiness placed beyond that originated in the satisfaction of the senses. The indisputable aim of all human beings, whether aware of this or not, is to obtain absolute peace and freedom, infinite knowledge and spiritual beatitude.
Hindus are taught to live a life of duty and good conduct. They learn to be selfless by thinking of others first, being respectful of parents, elders and swamis, following divine law, especially ahimsa, mental, emotional and physical non-injury to all beings. Thus they resolve karmas.

Description

In the day-to-day practice of morality and ethics, there are different aspects of dharma, such as:

• Vyakti-dharma - the dharma of an individual

• Parivarika-dharma - family-dharma

• Samaja-dharma - society-dharma

• Rashtra-dharma - national dharma

• Manava-harma - the dharma of mankind

Vyakti-dharma - The Dharma of an Individual

These are observance of moral and ethical principles that sustain an individual's mind. Some of the examples of vyakti dharmas are:

• Dama — control of the external organs
• Arjava — straightforwardness at all times
• Ahimsa — abstention from injury to all forms of life
• Akrodha — absence of anger
• Satya — truthfulness in thought and speech
• Brahmacharya — control of carnal desires and passions
• Santosha — contentment
• Tyaga — renunciation of selfishness
• Apaishuna — refraining from vilification and backbiting
• Aloluptva — non-covetousness
• Aparigraha — non-acceptance of unnecessary gifts from others
• Hri — modesty
• Mardava — gentleness
• Daya — kindness and compassion
• Shanti — peace of mind attained through its control
• Kshama — forgiveness
• Shaucha — purification of body and mind
• Adroha — freedom from malice.

Parivarika-dharma or Family Dharma

These are the codes of conduct to be observed by individuals to prevent the disintegration of the family. Examples are:

• mutual self- sacrifice and respect.
• "Treat your mother as a God."
• "Treat your father as a God."

Samaja-dharma - The Dharma of Society

Individuals must observe codes of conduct to maintain a well-integrated society. This is called samaja-dharma or society-dharma. Examples are the practice of:

• nonviolence,
• non-stealing,
• truthfulness,
• refraining from speaking a truth which hurts,
• control of anger,
• control of the lower passions,
• practicing charity and kindness to all,
• refraining from backbiting,
• practicing hospitality, etc.

Rashtra-dharma - The Dharma of a Nation

The self-sacrifice made by the individuals for their country is called rashtra-dharma or national-dharma.

Manava-dharma - The Dharma of Mankind

Individuals have to act in a manner conducive to the sustenance of mankind. This is called manava-dharma. Self-sacrifice is the common denominator among all these dharmas. Without self-sacrifice the survival of the individual is not possible.
tattva (Sanskrit: "Truth, Reality or True Essence") from tad, that which is strictly speaking, there is only One Reality. That Reality is Brahman (the Supreme Being and Highest Truth), the Para Tattva. This is the original teaching of all true Scriptures. Tattvas are the primary principles, elements, states or categories of existence, the building blocks of the universe. The entire Universe consists of various manifestations of Brahman (the Universal Consciousness) which together form the basis of all our experiences. As these are just forms of Brahman (the Ultimate Reality), they are themselves called Primary Realities, Principles or Categories of Existence. In short, Tattvas.

36 Tattvas - The Process of Universal Emanation

Rishis describe this emanational process as the unfoldment of tattvas, stages or evolutes of manifestation, descending from subtle to gross. The transformation of the Spirit, Pure Consciousness, or paramatma (Supreme Self) through a cascade of Tattvas from Spirit through knowledge to lesser consciousness to matter is depicted here as an evolutionary process and the Tattvas measure the distance between atman (individual Self) and matter on the distal end and Pure Consciousness on the proximal end. The ancient scriptures of India analyze the Process of Universal Emanation into 36 main stages or phases which are briefly described as follows.
The Sankhya Darshan discusses Panchvivshati Tatva (25 tattvas). Saiva recognizes these same 25 plus 11 beyond them, making 36 tattvas in all. These are divided into three groups:

5 SUDDHA TATTVAS

Actinic or Pure Spiritual Energy

This is the superconscious realm, also known as shuddha (pure) maya or mahamaya. Bindu, transcendent light, is the "material" cause of this pure sphere. This is the Sivaloka, the region of the Devas (Gods), the myriad rishis and other beings who have attained freedom from the triple bondage.
01. Shiva-Tattva: As the Universe is the creation of God's Own Mind (the Supreme Intelligence), the first Reality or Tattva naturally is God (Shiva) Himself. This level of Reality consists of Pure, Infinite Consciousness.
02. Shakti-Tattva: The second level of Reality is that of Pure, Infinite Bliss which is the Power whereby God experiences the Boundless Joy of His Own Existence. For this reason it is known as Shakti-Tattva, the Principle or Category of Power.
03. Sadashiva-Tattva: The third level is that of Pure, Infinite Will-Power, being the Power whereby God experiences Himself as an Unlimited, Independent Force that is ready and able to perform any action He wishes. At this stage God forms the resolve to bring His Power of Creation into operation.
04. Ishvara-Tattva: The fourth level represents God's Power of Pure, Infinite Knowledge whereby He is able to know all things. At this stage God begins to conceive in His Mind the Universe to be created.
05. Satvidya-Tattva: The fifth level is that of Pure, Infinite Action. At this stage, the Divine Power of Action which is the Power whereby God may assume, or manifest Himself as, any form or shape, comes into operation.
Up to and including this stage, Creation is Ideal in the sense that it is very much one with the Mind of God just as a thought or idea is one with the mind of the person who conceives it. The Universe at this level is purely Spiritual and is inhabited by Spiritual Beings such as Gods (Angels), Enlightened Yogis (Siddhas), Sages (Rishis) and Saints (Sadhus) who are consciously aware of their Oneness with their Creator.
These evolved Souls are beings of great Spiritual power. Although they may assume any form and shape they wish, they have no bodies but may be described as radiant Orbs of Spirit for which reason they are known as Devas or Devatas (Radiant Ones).

7 SUDDHA-ASHUDDHA TATTVAS

Actinodic or Spiritual-Magnetic Energy

06. Maya-Tattva: This is God's Wondrous Power, that aspect of His Power of Action, whereby He performs the Miracle of Physical Creation. For this reason it is called the Magic Power of God or Maya Shakti.
At this stage something extraordinary happens. Just as the Sun is sometimes obscured by an eclipse or by a mist or cloud which conceals his radiant orb from human view, God's Infinite, Independent and Free Consciousness appears to become obscured by a layer of dense and opaque Consciousness. This dark veil of Consciousness provides the substance from which the Material Universe is created.
Thus, as the Sun envelops himself in clouds which produce rain which nourishes different forms of life, so also God obscures His Own Infinite Majesty and Glory and appears as, or manifests, the Material Universe teeming with innumerable forms of limited life.
Just as the Sun hides himself from human view by night in order to reveal the Stars and the Moon, so also God conceals His Highest Glory so that man may see the wonders of His Creation and understand the true Power of God.
07. Kalaa-Tattva: Due to God's Power of Obscuration His Five Divine Powers (Consciousness, Bliss, Will-Power, Knowledge and Action) assume limited forms giving rise to the first stage in limited creation, called Kalaa-Tattva. It represents the limited power of action whereby an embodied being is able to accomplish but a few things.
08. Vidya-Tattva: This is the stage at which the power of knowledge associated with a sentient creature is limited so that he can only know a few things.
09. Raaga-Tattva: At this stage a living being's will-power becomes limited so that he only desires limited things.
10. Kaala-Tattva: This is that stage at which a Soul's unlimited and uninterrupted happiness becomes temporary and limited. This temporariness gives rise to the experience of limited time.
11. Niyati-Tattva: This is the stage at which the Soul's consciousness becomes so limited as for him to have only a limited experience of himself.
12. Purusha-Tattva: This is the crucial point at which Consciousness, having become limited, comes into existence as an embodied Soul, complete with the above mentioned limited powers of consciousness, happiness, will, knowledge and action. Hence it is known as Purusha or personal Soul.

24 ASUDDHA TATTVAS

Odic or Gross-Magnetic Energy

13. Pradhana-Tattva: Also known as Prakrti, it represents that aspect of the Soul which, following the limitation of his consciousness, becomes unconscious and forms the Soul's first objective experience. For this reason it is called Pradhana or Primary Matter from which all objective experience arises.
Pradhana consists of the three qualities (Gunas) of Light (Sattva), Darkness (Tamas) and Activity (Rajas), the last-named being the interaction of the first two. They are experienced as pleasure, insentience and pain, respectively and together represent the sum total of the Soul's future experiences such as thoughts, emotions and sense perceptions, resting within himself in potential form.
Pradhana corresponds to what Western psychology terms a person's "unconscious". While every Soul has his own Pradhana (or Unconscious), the Collective Unconscious is nothing but the Mind of God which is unknown and therefore "unconscious" to the personal Soul.
14. Buddhi-Tattva: This is the first product of Pradhana, formed from its light-aspect (Sattva), in which both Soul and his experiences reflect themselves as in a mirror, resulting in thought processes. In everyday life, Buddhi constitutes a Soul's Intellect or Power of Reasoning whereby he analyses his experiences and forms a judgement in respect of the same.
15. Ahamkara-Tattva: The offshoot of Buddhi-Tattva, it represents the Power of Personality or Identity whereby the Soul creates or builds a sense of Identity for himself out of sense perceptions, emotions, thoughts and memories. Hence it is called Ahamkara or "I-maker".
16. Manas-Tattva: The Lower Mind (as opposed to the Intellect or Higher Mind) whereby the Soul selects sense perceptions out of the general sense data, builds them into intelligible images, names and classifies them and presents them to the higher levels of the mind for further processing.
For the sake of convenience, the remaining 20 Tattvas are dealt with in groups of five.

Tattvas 17 to 21. The Five Faculties of Perception (Jnanendriyas):

17. srotra tattva: hearing (ears)
18. tvak tattva: touching (skin)
19. chakshu tattva: seeing (eyes)
20. rasanâ tattva: tasting (tongue)
21. ghrâna tattva: smelling (nose)
Hearing, Feeling by Touch, Seeing, Tasting and Smelling are the Soul's Powers of Perceptual Knowledge and extensions of the Lower Mind, whereby the Soul experiences the multitude of sense perceptions that constitute the external World.

Tattvas 22 to 26. The Five Faculties of Action (Karmendriyas):

22. vâk tattva: speech (voice)
23. pâni tattva: grasping (hands)
24. pâda tattva: walking (feet)
25. pâyu tattva: excretion (anus)
26. upastha tattva: procreation (genitals)
Speaking, Grasping, Moving About, Excreting and Sexual Activities are the Soul's Powers of responding to and interacting with, the external World.

Tattvas 27 to 31. The Five Primary Sensations (Tanmatras):

27. sabdha tattva: sound
28. sparsa tattva: feel/palpation
29. rûpa tattva: form
30. rasa tattva: taste
31. gandha tattva: odor
Sound, Touch, Colour, Flavour and Odour constitute the Soul's sense data that together form his external experiences.

Tattvas 32 to 36. The Five Gross Elements of Matter (Maha Bhutas):

32. âkâsa tattva: ether
33. vâyu tattva: air
34. tejas tattva: fire
35. âpas tattva: water
36. prithivî tattva: earth
Ether, Air, Fire, Water and Earth are condensations of the above described Primary Sensations. They represent the constituent forces that in various combinations make up the material substance of which physical objects are made.
For example, that which gives solidity to an object, belongs to the Earth-Tattva. That which gives fluidity belongs to the Water-Tattva. That which gives form and shape belongs to Fire. That which gives movement belongs to Air. And that which gives location and extension in space (i.e., size, direction, etc.) belongs to Ether.
Due to variation in their materiality or subtlety, the Gross Tattvas are perceived variously. Earth is perceived by its qualities of odour, taste, colour, feel and sound; Water by its qualities of taste, colour, feel and sound; Fire by its qualities of colour, feel and sound; Air by its qualities of feel and sound; and Ether, being the most subtle, is perceived by its qualitiy of sound, only.
What becomes evident from the above is that the Tattvas are defined by their exclusive capacity to perform a specific function in the scheme of reality. And as the sole agent or acting force is Consciousness, it follows that the Tattvas are nothing but functions of Consciousness.
panchakosa (Sanskrit: पञ्च कोश; "five sheaths") from root pancha, "five" + kosha, "body" — is the “five bodies,” or discernible “aspects” of man, arranged successively from the grosser to the increasingly more subtle. There is annamaya-kosha, the kosha of matter, the physical vehicle. There is the pranamaya-kosha, the kosha of prana, the "vital" vehicle. There is manomaya-kosha, the kosha of manas, the mental vehicle. There is the vijnanamaya-kosha, the kosha of vijnana, the vehicle of Higher Reason. There is the anandamaya-kosha, the kosha of anand (joy or Cosmic Consciousness). And when that vehicle is well developed there is that self-realization which involves ultimate experience of Unity with All.
The physical body (annamaya kosha) is also called sthula-sharira, "gross body." The soul body (anandamaya kosha) is also called karana-sharira, "causal body." The pranamaya, manomaya and vijnanamaya koshas together comprise the sukshma-sharira, "subtle body," with the pranamaya shell disintegrating at death.
Refined panchkosas leads to five material treasures: Health, Wealth, Vidya, intelligence, and Cooperation.

The Five Kosha

The pancha-kosha (five sheaths) are alluded to in the fourteen verse of the Atmabodha. From gross to fine they are:

The Five Koshas
annamaya kosha	Matter	Physical	Physical body and senses
pranamaya kosha	Vital Air	Energy	Driving force behind the physical aspect of the senses and the operation of the physical body.
manamaya kosha	Mind	Mental	Processing, reason, logic and emotion.
vijnanamaya kosha	Ego and Intellect	Wisdom	Faculty which discriminates
anandamaya kosha	Center of Conciousness	Bliss	Independent of any reason or stimulus

In some systems there is a sixth sheath, the hiranyagarbha kosha.
These last three (pranamaya, manomaya, and vijnanamaya koshas) collectively comprise the realm of the subtle/astral body (sukshma sharira). This occurs when the evolutionary power has become awakened, the nadis are open, the pathways purified, and the chakras are activated and energized. In this realm instead of separating oneself from the entanglements in the fragmented existence of seemingly fragmented events, here a shift in consciousness occurs wherein the human being wakes up to the interconnected presence of spirit and conscious pervading all and everything (as Siva/Shakti).
According to Vedanta the wise man should discriminate between atman (the self) and the koshas, which are non-self.

Adhi/Vyadhi

A simple example follows. Our thoughts are transmitted to the body through the neuro-endocrine system. Scientists have found that these mental processes such as thoughts and emotions can not be separated from bodily mechanisms and function as all thought and emotions are involved in biochemical and neurological activities.
Here adhis (mental/emotional disturbances in the manomaya kosha or astral sheath) cause corresponding disturbances at the physical level (annamaya kosha). These disturbances are called vyadhi. This is transmitted through the intermediary of the pranamaya kosha (or energy body) causing disturbances in the prana. The good news is that we can consciously work with the body and/or pranamaya kosha to effect healing in the manomaya kosha and vice versa, we can consciously work in the manomaya kosha to effect positive healing changes in the pranamaya and annamaya koshas. It is believed that a lasting cure is only possible when the causal disturbance is completely remedied; i.e., the previously unhealthy tensions and conflicts between the bodies or sheaths have been harmonized and resolved.
Here the adhis which originate in the manomaya kosha are considered causal and primary which in turn cause physical ailments (vyadhi). These adhis can also occur in the vijnanamaya kosha and/or karmic sheath when our belief systems are out of synch with the inner wisdom karmic body and/or strong unresolved karmic forces are at play. Thus when the adhis are destroyed in the subtle or causal bodies, then the vyadhis are no longer generated or manifest. In addition there exist two kinds of adhis. One is ordinary or samaya (caused by the mind or emotions) and the other one is called, sara, which is intrinsic to a more causal spiritual malaise that can be successfully treated only through processes that affect the life style, belief system, self identification process, karma, or in general our energetic relationship that we cling to as "s(S)elf" in relationship to "Reality" i.e., through modalities which reach into the vijnanamaya and anandamaya koshas. In either case, physical disease is caused by disturbances/corruption and/or obstruction of the nadis (psychic nerves) and energy patterns which have become disrupted, distorted, and patterned into corruptive patterns causing degeneration, dissipation, dis-ease, pain, suffering, stasis, and death. Thus effective therapy is aimed at removing the source of the disturbances, opening up these blocked pathways, and rechanneling and repatterning the energy flow.

The Connection between Breath, Prana, and the Three Bodies

As all five sheaths intertwine and are simultaneously present their energetic matrix and relationship itself (the energetics of their energetics) can be mapped out in the yogic practitioner with a non-classical model. In order to map out these common interactions utilizing we will draw a diagram of circles within circles ending at the inner most center which is the primal seed (bindu). In this evolutionary diagram the center most core (hridayam) found within the anandamaya kosha is the natural unconditioned all encompassing Mind which manifests as the union of form and emptiness (shakti/shiva). When it is obscured and defiled by old karma the center is black and the mind is disturbed. When the karma is cleared out, the individual mind and will has merged with Universal Source (Shakti's mate) and is naturally clear and undisturbed.
Assuming that the prana (energy) is reflected in the breath and that in turn the prana can be changed by the breath, we can draw the gross body as the outer most superficial layer. Going inward, the next layer is the breath. Then going even further inward the next layer is the harmonized/mature mind and emotional body, the next layer inward would be the wisdom body (the transmuted/mature vijnanamaya kosha), and the last innermost layer is the body purified from karma (the unconditioned eternal beginningless creative Source manifesting as Creativity (Shiva/Shakti).
1) So starting again at the most dense and coarse, the outer most circle can be represented by the annamaya kosha. Here we will call it simply the earthly body (sthula sharira). It's vibrations is most gross and slow. Again even here all other sheaths and bodies inter operate and are present to an extent. Their quality of interaction is reflected in the breath.
2) The next layer in, is the subtle body (sukshma sharira) or energy body which is comprised and shaped by the combined interactive dynamics of the pranamaya, manomaya, and vijnanamaya koshas. Again here all other sheaths and bodies inter operate and are present to an extent. The quality of interaction between the mind, emotions, physical body, and energy body are also reflected in the breath.
3) Next again is the causal body (karana sharira) in the center of the circles, which is normally obfuscated by karma which when not purified in turn imprisons the organism to duality and suffering. When the karma is dispelled and loosened, then this center represents unconditional reality — the natural unconditioned primal unspoiled pure citta or Siva consciousness (reflected in the world of form to the senses as shakti). This relationship is also reflected in the breath or its absence.
The value in this map is to lay out a conscious pathway for techniques that link harmoniously all three bodies. Here our platform will start at the energetic matrix of the all pervading causal matrix — the Mother of Creativity existing as an aspect of the causal body. This focus will thus focus on the pure undiluted instructor/teaching from the beginningless beginning. Next we will investigate how Pure Creativity interacts with the subtle body, and lastly to the gross body.
All three bodies are reflected by the breath and are accessed by it. So according to this map, it is the breath that intermediates between the subtle and the causal body as well as between the physical body and the subtle body. In the latter the breath reflects the qualitative interaction of the five prana vayus and the six sense organs (manas being the sixth). This connection is made through the cleansing of the network of subtle channels (nadis) and then the activation of the dormant evolutionary circuits (chakras).
In turn a yogi investigates thoroughly energetic components (prana) of the emotions/thoughts which were classically the province of the pranamaya and manomaya koshas. Through such inner explorations the yogi then discovers how the mental and emotional sheaths transmit energy to the physical body via the pranamaya kosha which in turn alters the breath, as well as to alter the breath to effect change in the mental/emotional states. The yogi discovers how concepts, belief systems, intellectual processes, and acts of individual will power that exist outside of his natural alliance with siva/shakti will distort the breath. In fact each thought and our attitude in general) as our stance in life that is ordered by any limited identification affect the breath and our energy levels. So through this map we can re-establish a natural connection with the innate Self — an innate intelligent and creative order and as such aligning to this regulator, we come into an authentic, evolved and fully functional type of self regulation
So here in this complete model we have identified the breath and consciousness as causal agents/methods in effecting and monitoring both the physical and the mental/emotional processes. As such this observation allows the yogi to alter such activities for health and spiritual function.
As the breath and prana affects consciousness, the mind and emotions, it also affects our beliefs and karma, just as our judgments, beliefs, and karma effect the mind, emotions, prana, breath, and physical body. Here the yogi one distinguishes between karmic breathing and the wisdom breath (jnana prana). here the nadis are purified and opened, then the subtle energetics that flow in the ida and pingala nadis are harmonized and synchronized activating the evolutionary potential (kundalini). Then the circuitries are further integrated and aligned with the primal source residing in the karana sharira Such a conscious relationship between mind, body, breath, emotions, creation (as manifest in all living systems in nature), and beginningless Source (Divine creativity) becomes a continuous conscious dynamic integrated in All our Relations.
So as a spiritual practice, wise yogis use these interactions to destroy karma and thus gain liberation. The above is a short outline of these processes




Om Tat Sat
                                                        
(Continued...) 



_{(My humble salutations to  Veda wicki dot and Philosophers, Historians for the collection)}