GREAT TO READ - SESSION 14

Guru: The mind-sheath consists of the mind (Manas), the subconscious (Chitta) and the five

Jnanendriyas or the sense-organs of knowledge.

Disciple: What is Vijnanamaya Kosha?

Guru: It is the intellectual sheath.

Disciple: What does the intellectual sheath consist of?

Guru: It consists of the intellectual and the ego working with the help of the five

Jnanendriyas or the sense-organs of knowledge.

Disciple: How many sheaths operate during the waking state?

Guru: The five sheaths function during the waking state.

Disciple: How many sheaths function during the dream state?

Guru: Pranamaya, Manomaya, Vijnanamaya and Anandamaya Kosha function during

dreaming state. Vijnanamaya and Anandamaya Kosha function partially.

Disciple: How many sheaths function during deep sleep?

Guru: Only one, viz., Anandamaya Kosha.

Disciple: What Guna is found in the physical body?

Guru: Tamoguna.

Disciple: What Guna is found in the Pranamaya Kosha?

Guru: Rajoguna.

Disciple: What is the Guna found in the Manomaya Kosha?

Guru: Sattva mixed with Tamas.

Disciple: What is the Guna found in the Vijnanamaya Kosha?

Guru: Sattva mixed with Rajas.

Disciple: What is the Guna found in the Anandamaya Kosha?

Guru: Sattva, technically called the Malina-Sattva (mixed with Rajas and Tamas) in

contrast with Suddha-Sattva of which Maya is the embodiment.

Disciple: Where are the Karmendriyas located?

Guru: In the Pranamaya Kosha.

Disciple: Where are the Jnanendriyas located?

Guru: In the Manomaya Kosha.

Disciple: Where does Jnanasakti rest?

Guru: In the Vijnanamaya Kosha.

Disciple: Where does Iccha Sakti rest?

Guru: In the Manomaya Kosha (mind).

Disciple: Where does Kriya Sakti rest?

Guru: In the Pranamaya Kosha.

Disciple: Please illustrate the function of Jnana Sakti, Iccha Sakti and Kriya Sakti.

Guru: You get knowledge of milk through intellect. You come to know that milk nourishes

the body. This is the work of the Jnana Sakti of the Vijnanamaya Kosha. Then a desire arises in the

mind to possess milk. This is the work of the Iccha Sakti or the Manomaya Kosha. Then you exert to

obtain milk. This is the work of the Kriya Sakti of the Pranamaya Kosha.

Reference & Courtesy: Vedanta for beginners - Shri Swami Sivananda

GREAT TO READ - SESSION 13

Disciple: Why is the body called Sarira or Deha?

Guru: Because the body decays (Sheeryate) on account of old age, it is called Sarira.

Because it is cremated or burnt (Dahyate) it is called Deha.

Disciple: What is the Pranamaya Kosha made of?

Guru: It is made up of the Pranas or the vital airs and the five Karmendriyas or organs of

action.

Disciple: How many Pranas are there?

Guru: There are ten Pranas five Mukhya or chief Pranas, viz., Prana, Apana, Vyana, Udana

and Samana, and five Upapranas or sub-Pranas viz., Naga, Kurma, Krikara, Devadatta and

Dhananjaya.

Disciple:What is the function of Udana?

Guru: Udana helps deglutition or swallowing of food. It takes the Jiva to rest in Brahman

during deep sleep. It separates the astral body from the physical body at the time of death.

Disciple:What is the function of Naga?

Guru: Belching and hiccough or eructation and vomiting are the functions of Naga.

Disciple: What is the function of Kurma?

Guru: Closing and opening of eyelids are the functions of Kurma.

Disciple: What is the function of Krikara?

Guru: Causing of hunger is the function of Krikara.

Disciple: What is the function of Devadatta?

Guru: Yawning is the function of Devadatta.

Disciple: What is the function of Dhananjaya?

Guru: Nourishing the body, decomposition of the body after death and ejection of the child

out of the womb in women are the functions of Dhananjaya.

Disciple: What are the two divisions in Prana?

Guru: Gross Prana and subtle Prana are the two divisions in Prana.

Disciple: What are the functions of these Pranas?

Guru: The gross Prana does the functions of breathing, digestion, excretion, circulation, etc.

The subtle Prana generates thought.

Reference & Courtesy: Vedanta for beginners - Shri Swami Sivanana

GREAT TO READ - SESSION 12

A.Brahman Is Unattached

Just as the crystal is not affected by the coloured objects, though it reflects them, just as the

sun is not affected by the defects of the eye and other objects, just as ether is not affected, by reason

of its subtlety, so, seated everywhere in the body, this Atman is not affected.

B.Om or the Pranava is the symbol (Pratika) of Brahman. It is the word of power. From Om

this world is projected; in Om it exists and in Om it is resolved during cosmic Pralaya. Om is the

essence of the four Vedas. Repetition of Om with meaning and Bhava will remove all obstacles in the spiritual path. The Hrasva (short) Pranava destroys all sins. The Dirgha (long) Pranava gives Mukti, the Pluta

gives all Siddhis.

C.Mind also is Jada. It is an effect (Karya) of Sattva Guna. It borrows its light from its

source, Brahman. It has a beginning and an end.

D.When one gets Jnana, all Karmas are destroyed. There is no Prarabdha (fructifying)

Karma for a Jnani.

E.From Ajnana (ignorance), Aviveka is born. Aviveka is non-discrimination

between the real and the unreal. From Aviveka is born Ahamkara or egoism; from egoism is born

Raga-dvesha (like and dislike); from Raga-dvesha Karma (action) arises; from Karma the body or

the Deha is produced.

Reference & Courtesy: Vedanta for beginners- Shri Swami Sivananda

GREAT TO READ - SESSION 11

A.Butter In Milk

Butter or ghee exists in milk. But where is it? It cannot be perceived. But it is present

everywhere in milk, in each and every drop of milk. There is no particle of milk where butter or

ghee is not present. In the same manner Brahman is present everywhere; and there is no speck of

space where Brahman is not. But Brahman cannot be perceived and It seems to be nowhere. It is the

very essence of cream of existence, but It is nowhere to the eyes of a worldly-minded man. This

illustrates the omnipresence of Brahman.

B.The Chameleon

The chameleon is an animal which changes its colour at any time according to the colour of

the surface it moves on. A person who has seen the chameleon when it is assuming the colour red

says that the chameleon is red. But the other one who has seen it only when it is assuming the colour

green says that the chameleon is green. But a person who has watched the chameleon all along,

carefully, under the tree, knows all its colours, and does not have any more doubts. This is to

illustrate that people who have only a partial understanding of the Nature of God quarrel among

themselves that this is right and this is wrong, God is like this, God is like that, etc. But a

Brahma-Jnani who has calmly watched the nature of the whole existence knows its true nature and

does not have any more doubts regarding the nature of the Absolute.

C.Salt And Water

A particle of salt dropped in a large vessel of water dissolves itself in the water and is no

more perceivable to the eye. But any part of that water, if tasted, is felt to be saltish. In the same

manner the Jiva, on attaining Wisdom, dissolves itself in the ocean of Existence-Knowledge-Bliss

and becomes one with the All. All is felt to be the Supreme Bliss. It is everywhere the same.

D.Sword And Philosopher’s Stone

At the very touch of a philosopher’s stone the sharp iron sword is turned into gold and

afterwards it does not cut, even if it has the appearance of a sword. Even so, the ego of the

Siddha-Jnani or the Jivanmukta, though it has the appearance of individuality and presents a

physical body, cannot bind the Siddha again to rebirth, for it is transformed into Suddha-Sattva by

the touch of the Supreme Wisdom of the Absolute.

E.Chandelier And Electricity

In a chandelier various bulbs of different colour are seen and there is a grand diversity in

their forms. But the basis of the entire light is the one power of electricity charged from the dynamo,

which is the common force of all bulbs, and which has no colours of varieties. Even so, there are

various worlds and creatures of multifarious names and forms, but all are having their basis or

support in the one Power, the Supreme Brahman which is Indivisible and Attributeless, Nameless

and Formless.

F.Happiness Is In The Atman Only

The feeling of pleasure is an internal feeling. There is no pleasure in physical objects,

though they excite pleasure in man. Sensual pleasure is only a reflection of the Bliss of the Atman.

When a desire is gratified the mind moves towards the Atman and rests in the Atman for a very short

time, and the man experiences pleasure. Atman or Brahman only is the embodiment of Bliss

(Ananda Svarupa). Atman is full of Bliss (Anandamaya). Atman is a Mass of Bliss

(Ananda-Ghana).

Reference & Courtesy: Vedanta for beginners - Shri Swami Sivananda

GREAT TO READ - SESSION 10

A.Samudrataranga-Nyaya

There are countless waves rolling in the vast ocean. Each wave is distinguished from the

other and each wave can be perceived separately, one by one. But all are water only, and are not

separate from the great ocean. All are one only in reality. The difference is only apparent. This

illustrates that all the innumerable Jivas that appear in this universe, though apparently they are

perceived to be separate from one another, are in reality that one Ocean of Satchidananda and are all

identical with it. There is no difference or diversity.

B.Vatagandha-Nyaya

The wind carries whatever scent is exposed to it and spreads it everywhere. But the air is

pure and is not defiled by bad scent or ornamented by a good scent therein. This is similar to the

illustration of the lotus-leaf and water to show the unattached state of the Atman or the Brahman,

though it puts on various names, forms and actions in the appearance of phenomena.

C.Surya-Bimba-Nyaya

There is only one sun illumining all the worlds. But there are perceived as many different

reflections of the sun, as there are ponds, tanks, rivers, mirrors, etc. The sun is reflected in all

waters, but there is only one real Sun. So also there is only one Supreme Existence-Absolute, the

infinite Brahman, but that One Reality is reflected through the Upadhis of Maya and Avidya as

various worlds and Jivas. This is false, for it is only the appearance of reflections. The Truth is only

One.

E.Dagdhapata-Nyaya

This is the analogy of the burnt cloth. If a cloth is burnt you will see, even afterwards, that

there is the same form of the cloth appearing. But when touched with the hand even slightly, it is

reduced to ashes. Even so is the body of the Jnani or the Jivanmukta. He does possess a body, but it

is like the burnt cloth. It only appears, but it has no reality. It is burnt by the fire of Wisdom and there

is no ego to sustain it. The Jnani is untouched by worldly taints and leaving that appearance of a

body he attains Sadyo-Mukti or Kaivalya-Mukti.

F.Ashma-Loshta-Nyaya

This is the analogy of stone and mud. Mud is very hard when compared to cotton but it is

very soft when compared to stone. This is to show that a thing may be bad as compared with better

things, but is good when compared with inferior things, and vice versa. This is used to illustrate that

there is no quality in things by themselves, that there is no plurality in life, and that difference is

caused only through imagination.

G.Kakadanta-Nyaya

This is akin to Vandhya-putra-Nyaya, Gaganaaravinda-Nyaya, Gandharvanagara-Nyaya or

Shashavishna-Nyaya. It is useless to search for the teeth of a crow, for it has no teeth. Similar is the

case with the son of a barren woman, a lotus grown in the sky, a city in the clouds, and the horns of a

hare. This is to show that it is meaningless to question about the contradictions and mysteries of

existence like “Why did the Perfect God create an imperfect world?” etc., for there is no real change

and there is no creation at all in reality, and that these questions arise so long as the Sun of Wisdom

has not arisen.

Reference & Courtesy: Vedanta for beginners by Shri Swami Sivananda

GREAT TO READ - SESSION 9

A.This body and this condition of mind are both the results of effects of past Karmas. What is Karma? A Vasana or desire arises. Then you exert to possess the object. This is Karma. Thought itself is the real Karma. Physical action is only its manifestation. Then you enjoy the object. This is Bhoga. This Bhoga strengthens and fattens the Vasana. The Chakra or wheel of Vasana, Karma, Bhoga, is ever revolving. Give up Bhoga. Practise renunciation, discrimination and dispassion.

Destroy the Vasanas by eradicating ignorance (Ajnana) through Brahma-Jnana, the Knowledge of the Imperishable. Then alone the wheel which binds a man to this Samsara will stop revolving. Then alone you become an Atmavan or Knower of the Self.

B.During dream the mind itself does the function of all the senses, despite the absence of the external instruments or the senses, such as eye-balls, etc. In the mind all the senses are blended.

Really it is the mind that hears, tastes, feels, etc. This proves that the real senses are within. The eye-balls, tongue, external ears, nose, hands, legs, etc., are mere instruments (Karanas).

C.During praise and pleasure, the mind expands. During censure and pain it contracts.

Mind is miniature-Maya.The causal body (Karanasarira) of the individual soul and of Isvara is one and the same.The Antahkarana or the internal organ takes four forms, viz., mind, intellect, ego and subconscious mind (Chitta). Ahamkara or the ego has connection with the intellect (Buddhi). Their abode is theVijnanamaya Kosa. Mind (Manas) has connection with the Chitta. Their abode is the Manomaya Kosa.The light of Surya (sun) brightens the intellect. The heat of Surya gives heat to Prana and thus maintains the heat of the body.

D.Above the mind is the Buddhi. The Buddhi or intellect is made up of Agni-Tattva (fire-principle). Below the mind is Prana which is also made up of fire. Between fire (intellect above) and fire (Prana below) is the mind (water). The presiding deity of the mind is moon (Chandra). Dry up this mind (water) through the fire of Vichara (intellect), or the fire of Prana (Pranayama), or both. You will attain eternal peace, everlasting bliss.

E.It is the Vritti or thought-wave that gives pain but not the objects.

Reference & Courtesy: Vedanta for beginners- Shri.Swami Sivananda

GREAT TO READ - SESSION 8

A.Addition of finites cannot accumulate to infinite.

B.A question then will arise: what is there beyond the boundaries of finiteness that is different from existence? Difference from existence is only non-existence; and we cannot say non-existence exists on the other side of the existence. That is a self-contradictory statement. Therefore existence has to be infinite. I am not only an existent entity but also a conscious entity. Consciousness has to be existent, since we cannot talk about non-existent consciousness. Hence existence and consciousness are not two separate entities but one and the same entity viewed from two different perspectives.

C.When did I become ignorant of myself? Vedanta says that ignorance has no beginning. Suppose that, not knowing anything about Anthropology, I ask myself: when did my ignorance of Anthropology start? I must say that from the beginning I did not know Anthropology. However, even though my ignorance of Anthropology is beginningless, that ignorance can end once I learn that science. Similarly, self-ignorance has no beginning but can end once I learn that my true nature is limitless existence-consciousness. This beginningless self-ignorance, which is the root cause of all human suffering, is called primordial sin by some religions.

D.vAsanA-s are accumulated by deliberate willful actions - we call them as ego-centric actions. The vAsanA-s are also called the ‘causal body’, since they are the cause in determining what type of body, what type of parents and what type of environment or world that I need around me in order exhaust my vAsanA-s.

E.Transformation from subtle to grosser form is called ‘creation’ in Vedanta.

Reference & Courtesy: An introduction to Vedanta - Dr.Sadananda