Science of Soul
Meditationtime Forum Post
Date: Posted 3 years before Oct 27, 2016
Bhagiratha 3 years ago
Here are some illustrated pictures and descriptions from the book "Science of Soul" by Shri Yogeshwaranand Parmahansa. If you are interested in the book, it can be found at this link:
http://www.vedicbooks.net/science-of-soul-atma-vigyan-p-14466.html
Shri Yogeshwaranand Parmahans formerly known as Brahmachari Vyas Devji, left his home at a tender age of fourteen in search of knowledge and self-realisation. The young Brahmachari spent the early years of his life in the study of sanskrit and mastering the scriptural lore. He, then, followed the path of ancient rishis of the Himalayas and practiced the most difficult tapasya and Yogic Sadhana while continuing the search of real guru who could lead him to the final goal. He came across a number ascetics about whom one reads only in the scriptures but his search came to an end only when he met A vadoot Swami Almanandji, who had then returned from Tibet.
By constant and dedicated practice of meditation he experienced various types of Samadhis, some of them lasting for several weeks which culminated in his gaining knowledge of self-realisation, origin and dissolution of cosmos and the goal of human existence. The esoteric knowledge which used to pass from guru to disciple through personal relationship and which sometimes required not only a whole lifetime but several lives, has now been set down, at the behest of his guru, in his books. He joined the Brahma on April 23, 1985 at the age of ninty-nine.
Illustration No. 4
Inter-relationship between brain, small brain, spinal column, Sushumna, heart, liver, etc:
1. Astral body (Sukshma Sharira) pervades the whole physical body but its management is seated in the large brain.
2. Small brain is of rosy colour.
3. The vertebrae of the spine.
4. Through the Susumna Nadi, the sensory and motor nerves are linked to heart, liver, etc.
Here is a brief description of the main parts of the brain itself. The cerebrum is made up of two large hemispheres each containing different sets of nervous centres. The centres in the right hemisphere control the left side of the body and and those in the left hemisphere control the right side of the body.
These centres function separately or together. In appearance this part of the brain called cerebrum resembles grey matter wrinkled into many folds. Among these centres in the brain are motor centres, related to actions of the body.
Here are the centres for movements of legs, abdomen, chest, shoulders, skull, wrists, hands, head, eyes, etc.
The cerebellum is a smaller part than the cerebrum. Being covered by the back of the cerebrum, it is not visible from above. It appears like a bush, filled with nerve fibres from within. As in the cerebrum, out of its grey and soft parts various nerves arise connecting with cerebrum and spinal cord. The cerebellum co-operates with the cerebrum in controlling voluntary movements.
Other parts of the brain are: pons, connecting cerebrum, cerebellum and medulla oblongata. This medulla has centres for breathing, heart beat and other involuntary actions.
llustration No. 5
Cerebrum or the large-brain:
1. Olfactory nerve.
2. Optic nerve.
3. Nerve that regulates the eyes.
4,5,6 Trishikha Nadi (nerve that branches into three).
7. Vocal nerve.
8. Auditory nerve.
9. Nerve pertaining to tongue and mouth.
10,11. Other nerves.
12. The nerve below the tongue.
Thousands of sensory and motor nerves pervade the body in their networks and most of them connect with brain through the spinal cord, and most of the nerves go to different limbs from the brain through the spinal cord. Just as different flowers and leaves sustain on a piece of cloth, even so the entire body of ours is the pattern of these nerves. All the time these nerves with their different shapes, sizes a pattern and functions conduct knowledge and action. The senses and organs of action are the horses that draw the chariot of Jiva, the individual soul.
Illustration No. 6
The realization of the gross senses:
1. Organ of smell: The process of respiration, and perception of smell, have been illustrated through blue and green arrows.
2. Organ of taste: Tongue. The upper part of the tongue is a part of the sound mechanism. In front of it the buds are the cells of taste, the remaining part enables one to perceive taste, etc.
3. Organ of sight: Eye. The external objects reflect on the yellow spot situated in the blue-green cavity. The small oval-shaped green form is the eyeball. The still smaller oval shape is the pupil of the eye.
4. Organ of touch: Skin. The two external projections are the glands of the skin, the roots of hair. Inside, you see glands rosy in colour, they enable one to experience touch.
5. Organ of hearing: Ear. The outer ear is what appears like a shell; middle ear and inner ear are joined to a bone.
Illustration No. 7
Illustration of Chakras and Sushuma according to Tantrik scriptures.
Following upon Vedic descriptions of the eight chakras (subtle centres of the body), and after the Yoga Sutras of Patanjali, methods of awakening the chakras by Pranayama, Asana and Mudra were refined. These methods have a favourable influence on meditation. It is correct to include these methods under the term Hatha Yoga, as Hatha means “obstinate”, and these methods necessitate persistent or obstinate practice.
When the vital current of meditation flows through the nerve centres of the body they become luminous to the subtle eye and shine with beautiful shapes, colours and movements. Knowledge of the Chakras is gradually acquired after the awakening of Kundalini, the mystic latent force in the body.
According to the Veda-Mantra “Ashta-Chakra Navadwara” (eight chakras and nine doors) - there are eight chakras in the susumna: Muladhara Chakra, Swadhishthana Chakra, Manipura Chakra, Anahata Chakra, Vishuddha Chakra, Ajna Chakra, and Brahmarandhra Chakra.
llustration No. 10 [a]
![Illustration No. 10 [a]](media/moxie/files/A/Ar/Arp/Arpana_Ukkund/meditationtime-20130508182724-tdcrcldvxsfbzwvud.jpg)
This is Pranamaya Kosha, of the colour of blue-white clouds of the size of the physical body.
During meditation when a Saadhaka visualizes the vital air that is formed out of the Sattwa portion of the gross air element by his divine eye, he finds that its colour resembles white clouds with a bluish glow, and is of the size and form of the gross body.
Illustration No. 10
1. Parts of the Pranamaya Kosha
2. From the navel to the toes of the feet is the seat and the field of activity of Apaana.
3. From the navel to heart is the seat and field of activity of Samaana.
4. From the heart to throat is the seat and field of Prana.
5. From throat to crown of the head is the seat and field of Udana.
6. Vyaana pervades the whole body and its functions are all over the body. This has been shown in the two arms.
The remaining sub-pranas are seated in mouth, nose and eyes and they have their fields of action in them. The fifth sub-prana Dhananjaya pervades the body like Vyana. Apaana is that which throws out the impurities in a special way and creates strength. The field of Apaana is from the navel to the soles of the feet.
Illustration No. 11
The relationship of subtle and causal bodies with the Pranamaya Kosha.
Just as electricity having pervaded the copper wire moves from one place to another, and manifests its form as light in various bulbs, even so this subtle Pranik force in the form of life, emanating from the Atmik centre, flowing through the Anandamaya Khosa or the Bliss Sheath that abides in the heart, inundating the Intellect Sheath and Mind Sheath of the brain, reaches the physical body through the medium of the Pranamaya Kosha or the Vital Air Sheath, and manifest its light as shown in this illustration. This radiance or light in the form of Jnana or knowledge and Kriya or action, having pervaded everywhere, performs all the enjoyments of human beings.
Illustration No. 12
The fourfold Antahkarana and mutual relationship.
1. This yellow oval-shaped orb is of Buddhi (Intellect). On the top of it is the orb of mind that shines like the Venus star. In the middle of the orb of intellect, the centres of the senses are shown as white circles, and the organs of action as orange circles.
2. Transverse section of the heart. The white orb Brahman pervading the heart. It sustains the yellow orb of Prakriti, the rosy orb of subtle Prana, the blue orb of ego, and shinning white orb of Chitta, and inside Chitta, Jivatman (individual soul).
3. By these rays, the relationship of Anandamaya Kosha with six aggregates in the heart, and Manomaya and Vijnanamaya Koshas with seventeen elements (situated in Brahmarandhra) has been shown. Through blue, white and red colour rays, the transactions of Chitta, Ahamkara (in the heart) and Buddhi, Manas in the Brahmarandhra have been shown.
4. On the back side, yellow Susumna has been shown, connecting the heart and brain. By green, blue and red arrows the functions of knowledge and action have been shown.
Illustration No. 13
Visualisation of the fuctions of the astral body
1. In this illustration, a section of the brain is raised upwards. In the oval section at the top there is the orb of Intellect with Mind and Indriyas. These are repeated in full from a different viewpoint in the lower part of the illustration.
2. The lower half of the brain constitutes the double orb of five Tanmatras.
3. The orbs of Jnanendriya and Karmendriya are shown in the form of blue, white and orange coloured circles.
4. The orb of Intellect is yellow.
5. Mind joining with the Karmendriya through its rays is rendering them active. Similarly, joining with the Jnanendriya, it is impelling them to perceive knowledge of objects. The orb of mind is like the Venus star, it is ever active and it keeps the Indriyas (senses) and the orb of Intellect active also.
6. In the middle of the eyebrows, the red-coloured light is of Pingala Nadi, the white-coloured light is of Susumana Nadi, and the yellow-coloured light of Ida Nadi. They appear as the flame of a lamp. Above this is the semi-lunar forehead of white colour.
Illustration No. 14
Manomaya Kosha under the influence of lust, anger, fear and grief
1. In this picture, intellect is yellow coloured, being influenced by Raja-guna; the ripples arising are due to lust, anger, fear, etc.
2. Under the influence of the emotions of lust, anger, etc. the mind becomes tinged with blue in its whiteness, and is seen accepting the object of the senses.
3. The senses of perception and action are being agitated by the Rajasik emotions of lust and anger, etc.
4. The mind reflected by the objects and thus active is causing ripples in the orb of the intellect.
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Continued from above.......
Illustration No. 15
The vision of Karmendriya Gudaa (organ of evacuation)
1. The large intestine is of yellow colour, through which excreta is expelled.
2. Through blue and red coloured arrows the give and take of perceptions of action and knowledge between anus and spinal column (Susumna) is shown.
3. Similarly, one can visualise urination and sex-enjoyment through the organs of reproduction.
4. Karmendriya Feet: Through blue, green and red arrows the give and take of the perceptions of knowledge and action arising from being pricked by a pin in the feet, through the medium of Susumna or spinal column is shown.
Illustration No. 16
The visualisation of Jnanendriya-s and their objects:
1. In the large brain, three centres of the Jnanendriya-s -eye, ear and taste are shown.
2. In the active part of the large brain, the smell of a flower is being perceived by the nose, as a result, of which mind is performing the function of giving and taking of the object and a peculiar reaction is taking place in the orb of intellect while it performs the function of ascertainment.
3. Intellect is undergoing special modification during its function of ascertainment through the giving and taking of the mind at the perception of the sound of a bell, brought to it by the organ of hearing.
The Necessity for Mystic Vision:
As long as aspirants have not visualised the subtle activities of the mind, intellect, the subtle senses, their luminous forms and mutual functions, and all pertaining to the subtle universe by entering into the inner being through mystic vision, it is not possible to have complete faith in the existence of divine truths as you will have after visualisation.
llustration No. 18
The Subtle Eye, Eye of Wisdom or Divine Eye.
During the state of concentration, the mind joins its divine power with the subtle eye and enables a yogi to visualise and know objects that are very far off, on the sun or on the earth.
Prajnaloka - The Light of Knowledge: This is a technical term for Yoga. The meaning is the divine light arising in the state of meditation. This special light arises when the mind associates its own divine power with subtle eye. The subtle divine eye is able to perceive objects which are subtle, hidden and remote and is able to acquire knowledge of all objects.
The Eye of Wisdom is also called the “Third Eye” or the Ajna Chakra.
Illustration No. 19
Astral Body in Brahmarandhra: Causal Body in Heart.
Comparison and contrast of the Astral Body seated in Brahmarandhra and the Causal Body in the heart.
In the orb of the five Tanmatras in the Brahmarandhra, the orbs of mind, intellect and the senses are shown, and in the hearts - the orbs of anandamaya kosha. Both collective forms of orbs are luminous, white, gentle and both are associated with each other by subtle rays.
Illustration No. 20
Visualisation of (Pratyahara) of Senses.
During the state of pratyahara, when Indriyas, mind, intellect have turned away from objects and are calm and internalised. During Nirvikalpa and Asamprajnata Samadhi these orbs of senses, mind and intellect are of the same type but the light of Sattwa is abundant.
The light of the luminous intellect is the only means of realising the very quick functions of the Indriyas in relation to different objects and the mutual functions of the inner instruments and their various lights and subtle activities due to the influence of the three Gunas.
Illustration No. 21
Visualisation of Astral and Causal Bodies.
1. The subtle body seated in Brahmarandhra has pervaded the physical body and causal body seated in the heart by its luminous rays.
2. A special state of the knowledge of self during Asmita Samadhi, in the heart
Sadhakas often get this type of vision also of their astral bodies. These bodies appear often very small, often big, but they are ever luminous and like a shadow pervaded by light. They appear similar to a human form standing in front or they are seen sitting, as in the state of mediation. Sometimes, a gentle light emanates from the heart of the shadow-form and, having pervaded the shadow, it is seen spreading outside. It is as if we are perceiving our astral bodies in a mirror. Sometimes, this form is devoid of organs and is bigger than physical body. It is seen in the form of a shadow at a distance.
Illustration No. 22
In the Heart Region there are six luminous orbs.
These six orbs exists in an aggregate form in the region of the heart, and they appear to be constituting a Jyotir Linga, a mass of light. This orb of subtle Prakriti is a part of the universal non-manifest Prakriti through the limiting adjunct of the heart.
Illustration No. 23
- Influence of Rajas-predominating
- Ahamkara over Chitta and subtle prana
- Visualisation of Sattwik state of Chitta, Ahamkara and subtle prana
In the hollow of the membrane of the heart is a space of the size of a small seedless grape, in which jivatman, chitta, ahamkara, sukshma prana, prakriti and brahman are located in the form of girdles, as it were, as if bangles have been put on a Siva Linga from inside out.
Illustration No. 25
Process showing formation of sound impressions.
1. The sound of a bell is falling upon the cochlea (spiral cavity of inner ear) through the etheric rays, and auditory nerves are carrying the sensation to the subtle organ of ear.
2. This subtle organ of ear, like a blue-white star, having received the sensation of sound, is taking it to the orb of mind.
3. The orb of mind, situated on the top like a luminous white moon, is reflecting the sensation and reacting to it.
4. The yellow orb of Intellect has waves aroused in itself while making a decision about the sound brought to it by the mind.
5. This is the flow of samskara-s through which intellect sends the impressions through the mind to the orb of the ego situated in the heart.
6. Ahamkara (ego), seated in the heart, having received the impressions sent to it by the mind directed by intellect, deposits them in the orb of chitta which is of white colour. By the force of memory, Ahamkara allows the flow of outgoing samskaras rising from chitta to move to the orb of intellect for their fructification.
Illustration No. 26
Relationship of individual and cosmos during the state of meditation.
1. The vision of the flow of divine rays into the subtle body abiding in Brahmarandhra from the five subtle elements abiding in the ether, for the nourishment of the subtle body.
2. The give and take of impressions between the individual chitta seated in the heart and the cosmic chitta shown in the flow of luminous rays.
Illustration No. 26a
Realisation of Subtle and Causal Bodies apart from the Physical Body.
When the yogi enters into Brahmarandhra through meditation, there arises an ordinary type of light; then there appears a luminous shadow of the human body of the same size; it appears seated in meditation, just before one’s gaze. This is the astral body. In this subtle body, there is the luminosity of mercury. Inside this luminous body, in an oval shaped small orb, white as snow, there are three orbs, resembling butter, white-tinged with blue, luminous and of the colour of light clouds. This is the Causal Body. The soul is immovable, actionless and fixed, and is sustained by the causal body in its womb. This causal body is subject to contraction and expansion.
Illustration No. 27
Astral and Causal Bodies after death.
The departure of the astral body associated with the causal body:
First. Jivatman is in the form of a diamond particle, very luminous, in the centre of the orb of the chitta which is white in colour and in the middle of the conch from outside the orb of the chitta is the orb of ahamkara, blue in colour. Outside ahamkara is the orb of subtle prana, rosy in colour. Above the subtle prana is the yellow orb of intellect. Above the orb of intellect is the white orb of mind; the senses of perception are bluish and the organs of action are orange.
Second. This is the vision of contracted state of subtle and causal bodies. Often it is reduced to the size of an atom, which cannot be pictured.
Third. Similar to No.1 in the illustration, the circular position of all the elements of the causal and astral bodies is shown in a luminous orb.
Illustration No. 28
Sattwik, Rajasik, Tamasik states in Heavens.
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Continued from above.......
MiBeloved 3 years ago
Very nice post about our beloved guruji!!!
He is all Love to the student yogis!!!
A real SweetHeart, if there ever was one!!!
unlimitedsun 3 years ago
THANK YOU SO MUCH!
Alfredo 3 years ago
Bernard!
Thanks so much for posting this. I will buy the book and study it carefully.
