The vedas acknowledge divine karma as the origin of all creation, preservation, and destruction. However, since God does not have desires, unlike humans, he is not constrained by them. In the first chapter of the Brihadaranyaka Upanishad (1.6.1), we discover that karma is one of the three main causes of diversity, alongside name and form. The variety in names is a result of speech, and the variety in forms is a result of the eye, while the mind and body are the sources for the variety in actions. For every action, the body serves as the source, the controller, or the lord. Within the body, the mind, speech, breath, organs of action, and organs of perception are regarded as the primary deities who receive sustenance from the body and carry out their respective functions. Nevertheless, we cannot solely depend on them to combat the impurities and the malevolent forces that can infiltrate our body, as they are susceptible to evil and demonic influences, thoughts, desires, temptations,...
These areas or levels range from complete to subtle. Five sheaths are said to cover himself. It is a stage or area of life. According to Vedanta philosophy, the sheaths cover the Atman. A mystical concept that appears in one of the early Taittiriya Upanishads is the five sheaths. The Taittiriya Upanishad is unique in that it is one of the first works to present a metaphysical theory of fundamental concepts. It refers to the division of humans into five energy planes. Kosha generally symbolizes an aspect of yogic psychology that began at the end of modern Western psychology. This energy curtain reflects our own self, permeating multiple energies and consciousnesses. Yoga texts say that as our consciousness deepens and expands, we evolve through the koshas, which are matters of karma and freedom. The interpretation of the Five Sheaths is as follows:
Physics – Annamaya kosha: Anna means food. All physical aspects of life come and go and are consumed by other aspects of external reality. Therefore the outer koshas are called food sheaths or Annamaya kosha. In the practice of Vedanta we train this within ourselves, we take care of it, we take care of it so that we can both enjoy our outer life and go inside without getting stuck in thoughts.
Energy - Pranamaya kosha: The next kosha is Pranamaya kosha. Prana means energy. It is the life force that creates the subtle changes in breathing and is the driving force behind the mind and body of the body. Vedanta says it is very important or necessary to train, heal and guide these three stages to flow well. In meditation we become aware of the Pranamaya, explore it, and then move inward to reach and pass through the other koshas.
Spiritual – Kosha to Manamaya: The next kosha is Kosha to Manamaya. Mana means heart. It is the level of thinking and feeling. It directly controls bodily functions and senses through prana. He is like a supervisor in a factory who gives advice, but he should not be the manager of the factory of life. Therefore it always creates doubt and illusion. It works well when it receives clear instructions from a higher level. But when it is clouded by dreams, deep wisdom is also clouded. After taking care of the body and training the energy flow of prana, the most important thing to train correctly is the level of mind. In meditation, we recognize the Manamaya kosha, we explore it, and then we go inside and reach the rest of the kosha and pass through it.
Intelligence – Vijnanamaya kosha: The next kosha is Vijnanamaya kosha. Vijnana means knowing. It is the sheath of wisdom that is underneath the processing, thinking aspect of mind. It knows, decides, judges, and discriminates between this and that, between useful and not useful. It is also the level of ego consciousness, meaning the powerful wave of I-am-ness. This I-am-ness itself is a positive influence, but when it gets co-mingled with the memories, and is clouded over by the manas, it loses its positive strength. An important part of Sadhana (spiritual practice) is to turn increasingly to this part of our lives. This is the higher level of wisdom that seeks truth, sees the eternal place of consciousness and goes there.
Happiness – Anandamaya kosha: Anandamaya kosha is the innermost of the koshas, the first kosha. The koshas surround Atman, the eternal center of consciousness. Ananda means happiness. But it is more than happiness experienced on a spiritual level. Ananda is a different kind of reality than the mind. It is inner peace, joy and love that transcends the mind and brings happiness to the mind, independent of any reason or motivation. He exists by resting in the bliss called Ananda. But even this happiness, no matter how magnificent, is a veil, a shell, a light that shines in the light of pure consciousness. They are the subtleties of the five subtleties. In the silence of deep meditation this too is released to know the place.
Atman – Self: Atman is the Self, the eternal source of consciousness that is never born and never dies. In the metaphor of light and light, Atman is the light itself, but it would be incomplete and incorrect to define it in this way. The deepest light passes through the runner and reveals its colors. Atman, the Self, is the most indescribable. Achieving this through direct experience is the goal of yoga meditation, Advaita Vedanta, and tantra practices.
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Jaya Jaya Shankara Hara Hara Shankara. Shruti Smriti Purana Alayam Karunalayam Namami Bhagvatpadam Shankaram Lok Shankaram. Guruve namaha Gurubhyo namaha Gurupadam Saranam.
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ReplyDeleteEast or west Merrill is the best
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