The antah-karana is master of the ten senses , which are the outer doors through which it looks forth upon the external world. The faculties , as opposed to the organs or instruments of sense , reside here. The centres of the powers inherent in the last two sheaths are in the Ajna Chakra and the region above this and below the sahasrara lotus.
In the latter the Atma of the last sheath of bliss resides. The physical or gross body is called sthula-sharira.
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The subtle body sukshma-sharira , also called linga-sharira and karana-shanra comprises the ten indriya , manas , ahangkara , buddhi , and the five functions of prana. This subtle body contains in itself the cause of rebirth into the gross body when the period of reincarnation arrives. The atma , by its association with the upadhis , has three states of consciousness — namely, the jagrat , or waking state , when through the sense organs are perceived objects of sense through the operation of manas and buddhi.
The jiva is called jagari — that is, he who takes upon himself the gross body called Vishva. The second is svapna , the dream state , when, the sense organs being withdrawn,.
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Alma is conscious of mental images generated by the impressions of jagrat experience. Here manas ceases to record fresh sense impressions , and it and buddhi work on that which manas has registered in the waking state. The explanation of this state is also given in the work last cited.
Its individuality is merged in the subtle body. Hiranyagarbha is the collective form of these jiva , as Vaisvanara is such form of the jiva in the waking state. In the Macrocosm the upadhi of these states are also called Virat , Hiranyagarbha , and Avyakta. The description of the state of sleep is given in the Shiva-sutra as that in which there is incapacity of discrimination or illusion. By the saying cited from the Patanjala-sutra three modifications of avidya are indicated — viz. Sound sleep is that state in which these three exist.
The person in that state is termed prajna , his individuality being merged in the causal body karana. Since in the sleeping state the prajna becomes Brahman , he is no longer jiva as before; but the jiva is then not the supreme one Paramatma , because the state is associated with avidya. Hence, because the vehicle in the jiva in the sleeping state is Karana , the vehicle of the jiva in the fourth is declared to be mahakarana. Ishvara is the collective form of the prajna jiva.
Beyond sushupti is the turiya , and beyond turiya the transcendent fifth state without name. In the fourth state shuddha-vidya is acquired, and this is the only realistic one for the yogi which he attains through, samadhi-yoga. Jiva in turiya is merged in the great causal body maha-karana. The fifth state arises from firmness in the fourth. Hence even in the fourth and fifth states there is an absence of that full perfection which constitutes the Supreme.
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Bhaskara-raya , in his Commentary on the Lalita , when pointing out that the Tantrik theory adds the fourth and fifth states to the first three adopted by the followers of the Upanishads , says that the latter states are not separately enumerated by them owing to the absence in those two states of the full perfection of Jiva or of Shiva. Nadi means a nerve or artery in the ordinary sense ; but all the nadis of which the books on Yoga speak are not of this physical character , but are subtle channels of energy.
Of these nadi , the principal are fourteen; and of these fourteen, ida , pingala , and sushumna are the chief; and, again, of these three sushumna is the greatest, and to it all others are subordinate. Sushumna is in the hollow of the meru in the cerebro-spinal axis. It extends from the Muladhara lotus , the Tattvik earth centre, to the cerebral region.
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Sushumna is in the form of Fire vahni-svarupa , and has within it the vajrini-nadi in the form of the sun surya-svarupa. Within the latter is the pale nectar-dropping chitra or chitrini-nadi , which is also called Brahma-nadi , in the form of the moon chandra-svarupa ,. Sushumna is thus triguna. The various lotuses in the different Chakra of the body vide post are all suspended from the chitra-nadi , the chakra being described as knots in the nadi , which is as thin as the thousandth part of a hair.
Outside the meru and on each side of sushumna are the nadi ida and pingala. Ida is on the left side, and, coiling round sushumna , has its exit in the left nostril.
Pingala is on the right, and, similarly coiling, enters the right nostril. The sushumna , interlacing ida and pingala and the ajna-chakra round which they pass, thus forms a representation of the caduceus of Mercury. Ida is of a pale colour , is moon-like chandra-svarupa , and contains nectar. The muladhara is called Yukta united -tri-veni, since it is the meeting-place of the three nadi , which are also called Ganga Ida , Yamuna Pingala , and Sarasvati sushumna , after the three sacred rivers of India.
The opening at the end of the sushumna in the muladhara is called brahma-dvara , which is closed by the coils of the sleeping Devi Kundalini. There are six chakra , or dynamic Tattvik centres, in the body — viz. Over all there is the thousand-petalled lotus sahasrara-padma. It is described as a red lotus of four petals, situate between the base of the sexual organ and the anus.
In the four petals pointed towards the four directions Ishana , etc. In the centre of this lotus is Svayambhu-linga , ruddy brown, like the colour of a young leaf. Chitrini-nadi is figured as a tube, and the opening at its end at the base of the linga is called the door of Brahman brahma-dvara , through which the Devi ascends. The lotus , linga and brahma-dvara , hang downwards. The Devi Kundalini , more subtle than the fibre of the lotus , and luminous as lightning , lies asleep coiled like a serpent around the linga , and closes with Her body the door of Brahman.
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The Devi has forms in the brahmanda. When awakened , it is She who gives birth to the world made of mantra. A red fiery triangle surrounds svayambhu-linga , and within the triangle is the red Kandarpa-vayu , or air , of Kama , a form of the apana vayu , for here is the seat of creative desire. Here also are Brahma and Savitri , and the red four-handed Shakti Dakini.
Svadhishthana is a six-petalled lotus at the base of the sexual organ , above muladhara and below the navel. Its pericarp is red , and its petals are like lightning. In the six petals are also the vritti states, qualities, functions, or inclinations — namely,. Within a semicircular space in the pericarp are the Devata , the dark blue Maha-vishnu , Maha-lakshmi , and Sarasvati. Inside the vija there is the region of Varuna. Mani-para-chakra is a ten-petalled golden lotus , situate above the last in the region of the navel. Agni , red , four-handed, and seated on a ram , is within the figure.
In front of him are Rudra and his Shakti Bhadra-kali. Rudra is of the colour of vermilion , and is old.
His body is smeared with ashes. He has three eyes and two hands. With one of these he makes the sign which grants boons and blessings , and with the other that which dispels fear. Near him is the four-armed Lakini Shakti , of the colour of molten gold tapta-kanchana , wearing yellow raiments and ornaments. Her mind is maddened with passion mada-matta-chitta.
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