The Five
Sheaths of Kosas
The Self is hidden in the innermost chamber of the
heart, and five sheaths veil it. Human life is composite of these five sheaths
and the Self. The five sheaths are the physical, energy, mental, wisdom and
bliss. The physical includes skin, blood, flesh, bone marrow and ligaments, is
composed of the five gross elements. It is also called the food sheath. This is
the grossest and outermost veil of the soul. The next prana or energy sheath is
more subtle. The gross manifestation of the energy sheath in us is breath. Then
are ten levels of prana on which human biochemical functioning depends. The
mental sheath consists of lower mind (manas), ego (ahankara), intellect
(buddhi), and mind stuff (citta). Beyond this is the sheath of wisdom through
which knowledge from eternity transmits into the intellect. The last sheath is
that of bliss. This sheath must not be confused with Brahman, whose essential
nature is pure bliss. Compared with that bliss, this sheath is merely
pseudo-bliss predominated by ignorance. The Self at this level is very close to
realization of its essential nature but is not yet free to see its glory and
perfection.
The Self has a body but the body is not the Self. The
Self becomes a slave of the senses and their objects because of its
identification with the body, senses, mind and other sheaths. The moment the
Self remembers its real nature and understands that the five sheaths are
provided for its enjoyment, it detaches itself from them and is no longer
affected by the charms and temptations of the world.
These five sheaths are also studied in terms of three
types of bodies: gross (sthula sarira), subtle (suksma sarira) and causal
(karana sarira). The gross body is the same as the food sheath. Consciousness
engrossed in this body corresponds to objects in the waking state. The subtle
body is a combined state of the energy, mental and wisdom sheaths.
Consciousness engrossed in this body corresponds to the world of ideas and
dreams. The causal body is the same as the bliss sheath, which corresponds to
the state of deep sleep. In the Upanishads, Consciousness enveloped in these
three types of bodies is termed as vaisvanara, taijasa and prajna respectively.
Four Aspects
of Being for Practical Study
For practical application, the human being can be
studied in four major parts: body, prana, mind, and Self.
The Body: The body, composed of the five gross
elements, is the grossest instrument for progressing towards the goal of life.
If not healthy it could be a barrier in the way of one’s growth. Its physical
health depends on a subtle force by which it is governed, regulated and
nourished. That finer force that sustains the body is called Prana.
Prana: The sustenance of all the levels of
personality depends on the proper functioning of prana. It is the link between
body and mind and its grossest manifestations is the breath. Both body and mind
and their functioning’s are vitalized by prana, the very source of life. When
the breath ceases, then all physiological and mental functions cease. If there
is a harmonious flow of prana, then there will be harmony in body and mind too.
Breath is then considered to the key for unlocking the secrets of the body and
mind and for opening the final gate to go beyond all the mental states.
Mind: The Vedāntic concept of mind is quite
different from other systems of Indian philosophy. According to Vedānta, the
mind serves as an inner instrument for receiving external experiences and
transmitting them to the Self. Yoga provides only one term—citta while Samkhya
studies the mind in three parts: intellect, ego and lower mind. But in Vedānta
the mind is divided into four parts: lower mind, ego, mind-stuff and intellect.
The lower mind (manas) is the importer and exporter of feelings and sensation
from the external world through the intellect to the Self. Ego (ahankara) is
the faculty that is responsible for the feeling of I-ness. It identifies with
the objects of the external world by developing attachment or aversion for
them. Mind (citta) is that faculty in which all memories-whatever passes
through the lower mind, ego, and intellect are stored and are occasionally
recalled to the surface of the lower mind. Intellect (buddhi) is the
decision-making facility. It is that aspect of the mind nearest to the Self,
and is predominated by sattva, the quality of brightness and lightness.
In daily life, first there is a contact between a sense
and the sense object. That experience is carried by the sense to the lower mind,
which in turn determines and analyses that experience in order to transmit it
to the ego. Then the ego either clings or rejects it. If the worldly experience
is pleasant, the ego identifies itself with the object and transmits the
experience to the intellect after coloring it with acceptance and attachment.
If the experience is unpleasant, the coloring is with rejection and repulsion.
The intellect analyses the transmission from the ego and makes the final
decision to accept or reject.
Every step of the transmission of experiences
from the senses to the intellect is imprinted on the vast screen of the
unconscious mind, called citta. Also when the conscious mind is relaxed and the
senses are not in contact with external objects, many impressions of past physical
and mental actions arise from the memory bed called citta. It is said that
information regarding the entire universe is stored there, thus the Vedāntic
saying “That’s which is outside is also inside, the microcosm and the macrocosm
are one and the same”. The Vedānta system gives equal importance to controlling
the flood of improperly analyzed feelings and sensations from the outside and
the inside.
The Self—All these facilities becomes conscious because
of the association of consciousness, the Self with them. Without consciousness
they are inert and lifeless. Intellect gets its intelligence from this source,
prana too and the body grows and becomes active by virtue of this source. The
realization of one’s unity with this source is the very goal of life.
Liberation
and the Means of Attaining It
In actuality, there is no place for bondage or
liberation in the Vedānta system. There is only existence—the Self. There is
nothing outside the Self that can tie it up with the rope of bondage. The Self
is all pervading and eternal, and it is a misunderstanding or false
apprehension to perceive multiplicity and transitoriness. This misunderstanding
does not make any difference to the Self, which is pure and unaffected by the
laws, rules and regulations of the world. But it causes one to lose one’s
awareness of perpetual happiness and bliss. In Vedānta, liberations means to
cast away the veils of ignorance and realize one’s own essential nature, which
is bliss, knowledge and consciousness. Liberation is simply a realization of
the Truth that already abides within and a transformation of inner attitudes.
Sankara and his guru Gaupada believed that there is no
such thing as bondage and liberation. This is the Absolute Truth, for all these
words and their concepts imply duality, which itself is invalid. The very
concept of duality is itself bondage, and the state beyond dualism is the
absolute Truth, the goal of human quest.
In life many people do not budge from their positions,
even though they experience life as a series of pains and miseries, because
they ignorantly think they cannot move away from where they are. In actuality
all of us are ever free, but our imaginations often create bondage for us and
prevent us from releasing our self—tied bonds. Spiritual practices take us way
from the place of assumed bondage.
Vedānta provides for a systematic method of spiritual
practice (sadhana), which helps one to gain release from the self-created
imaginary rope of bondage. The means described are sravana, manana and
nididhyasana. The first sravana entails studying the scriptures and listening
to the learned teachers so that one can understand the validity of external
objects and the essential nature of the Self and thereby discriminate the real
from the unreal. In this way one can lead from darkness to light and from mortality
to immortality. The next manana is contemplation—repeatedly analyzing
particular concepts. This is a process of pondering the truths received
directly from teachers and through the study of scriptures. The last nididhuasana
is the process of applying those truths in daily life.
Vedānta is the path of knowledge, requires great
concentration and good balance. These qualities are acquired through study,
mental resolve and withdrawal of the mind / senses from all their objects. To
do so purification of heart and mind and balance between intellectual and
emotional activities are essential.
People misunderstand that Vedānta is the path of
renunciation but actually it is the path of conquest. He conquers the negatives
related to external objects and for him nothing bad remains, everything is good
and auspicious. According to Vedānta, birth and death are the two gates of the
kingdom of eternity. For a realized soul, death is not a source of fear but
rather it is a necessary vehicle for the journey of eternity.
Four Stages of Self-Realization
The Vedānta system is based totally on the Upanishads.
These works contain several great statements called Mahakavyas that serve as
strong pillars to support the entire Vedantic philosophy. Four of them are:
1: Brahman alone is real and the universe is
unreal
2: There is only one Brahman without a second
3: This Self is Brahman or I am Brahman
4: This entire universe is Brahman
Some scholars find these sentences contradictory but
Sanskara’s statements resolve the apparent conflicts they contain. The four
mahakavyas explain the states of realization that as aspirant of Vedanta
experiences in the inward journey. The problem of contradiction arises because
the mind by its very nature is extremely limited and can in no way grasp the
transcendent, multifarious truth of reality and so it perceives the
contradictions among the necessarily incomplete verbal expressions of the
various states of realization. An analysis of Sankara's interpretations will
help unravel the inner meaning and reveal their essential harmony.
1: Brahman alone is real and the universe is unreal—The
student’s first step is to accept the existence of one single Reality called
Brahman. All worldly thoughts and desires lead to transitory results because
the entire universe and everything in it is ephemeral. Worldly objects pull one
down unless the faculty of discrimination properly analyzes them. Vedānta thus
advises to realize the unreality of the external world so he can control his
worldly desires. Discrimination is the only means one has to cast away the net
of duality and multiplicity and discrimination cannot be strengthened without
full determination and dedication. For this reason, the Vedānta system first of
all emphasizes learning how to discriminate between worldly transitory objects
from the permanent reality. In then advises one to determine fully to dedicate
his whole life to the search for knowledge for which renunciation and
detachment are the most effective tools. With resolve one can practice
visualizing and feeling the presence of divinity is every aspect of life
instead of pursuing transitory objects.
According to Vedānta knowledge that does not free us
from bondage is only information that burdens one’s life. However, knowledge
that comes from the depths of the consciousness helps one to discriminate the
real from the unreal. Unless one purifies ones mind one cannot hear the voice
of conscious and intuition that is constantly speaking from the depths of his
consciousness.
A wise person turns his mind away from all the worldly
charms and directs it towards Self-Realization. If one allows himself to waste
time on petty things, he will have the time to explore the inner avenues of
life. Thus, this first great statement of the Upanishads is meant to increase
one’s inner strength by emphasizing the reality of the divinity within and
denying the reality of the external world. This is not escaping from the world
but rather turning inward, dissolving external objects into a state of oneness.
2: There is only one Brahman without second—In the
second stage the consciousness expands, and he does not allow his mind to waste
energy in denying the existence of the world. In the first stage there are two
processes: accepting the existence of Brahman and negating the existence of the
universe. But in the second state, there remains only the positive aspect “There
is only one Brahman without a second”. This stage helps the aspirant realize
the presence of divinity in external objects.
3: I am Brahman—Realization of the oneness of the truth
outside is not sufficient for a spiritual seeker. Even though the first two
stages establish peace and harmony in relation to the outside world, there
still remains a subtle difference between the two. Thru the continuous practice
of contemplation, a student of Vedānta starts thinking, ‘If there is only one
Brahman without a second, who am I? Through deep contemplation, he dissolves
the duality between inside and outside and realizes that the Self that shines
within him is the same as the all-pervading Brahman. I am Brahman is the third
stage of realization.
4: All is Brahman—in this stage the student transcends the
feelings and attitudes of I, mine, thy and no longer sees any difference in
these concepts. His little ego expands into a higher ego, the limited I expands
into a higher I. In this state one fully understands that an individual I is
the appearance of that highest I.
At this state one fully overcomes all passions,
desires, emotions such as attachment, hatred. One’s heart starts beating with
compassion to help those who are suffering. For such a person the entire
universe becomes Brahman, and he finds himself in the universe and the universe
in himself. He lives in Brahman-consciousness.
In this state divine love is expressed for all. One’s
whole being becomes a center of universal love that radiates life and light of
knowledge and peace. In this state all words become mantras and all actions are
performed selflessly in the service of humanity. Such a person lives beyond the
concepts of life and death.
Contemplation
and Meditation
Vedānta is generally referred to as Jnana Yoga, the
path of knowledge. It is practiced through contemplation and meditation. In the
classical texts of Vedānta sravana, (study) manana (pondering), and
nididhyasana (application) are mentioned as methods for attaining the goal of
life. The proper method of practicing these is not clearly described in the
texts but is taught directly by a teacher to the student. The mahakavyas are
guidelines for contemplation, through their understanding and incorporating the
techniques of meditation a student can attain success in his quest.
Contemplation and meditation are complimentary
practices. The former helps a person comprehend reality intellectually and the
latter helps experience the Reality within. Through the former one comes to
know through the latter one comes to realize. The former is a pre requisite for
the latter.
The Vedantic method of contemplation is completely
different from the Christian method of contemplation. In the former, a student
reflects on the transitoriness and hence ultimate invalidity of the experiences
of external objects and looks to search for something that is real. In his
contemplation, awareness of the highest goal of life, Self-realization is
always maintained. Questioning and analysis are the chief modes of Vedantic
contemplation. The student uses rigorous logic and close reasoning to realize
the truth of his subject of contemplation. Faith and dedication are then
employed to accept the truth, and strong determination is brought to bear to
bring that truth into practice in daily life. Reliance on religious and
theological concepts of God and on the practice of rituals is discouraged in Vedānta.
Religious contemplation is viewed by Vedānta as a kind of daydreaming because
such contemplation utilizes a set pattern of thinking based on mere belief.
Vedantic contemplation focuses on discriminating the
real from the unreal in order to know the absolute Reality. The eternal sound
The sound
Unless the student understands the meaning of
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