Vedanta - Discussion Forum I (introductory))

[Sunder]

(continued from previous post)


Now, remembrance is actually `re-cognition', cognition of something that has already been cognized. If none existed during the deep sleep state and it was all void according to the Buddhists, then who is it that recognizes himself as, `It is I who slept' after waking up? Devadutta's previous experiences can be remembered or re- cognized by Devadutta only and not by Brahmadutta who did not undergo those experiences. So, this proves the existence of a permanent Atman who endures through all the states of consciousness. If void is the cause of this world, then the world itself cannot be proved to exist. If there is none to assemble the Skandhas and the Paramanus, there will be no assemblage since there is no cause to achieve it. In the absence of a potter, the mere existence of clay, wheel and stick will not automatically produce the pot. Similarly, if Ishwara, the sentient creator is not accepted, then there can be no creation. What for does the Buddhist, who denies the existence of the Atman keep religious vows? Since according to him, the `conscious entity' is constantly changing, the `entities' that perform the religious acts like fasting are different, so also the `entities' that will reap the fruits of these acts! If one earns something and another enjoys it, why should the person take all that trouble?

A person engages himself in some action or desists from it, depending on the previous experience and memories of pleasure or pain. Actions giving pleasure or pain are repeated, others are given up. This is possible only if the continuity of the personality is accepted, which is what Pratyabhijnaa or re-cognition indicates. If this Pratyabhijnaa is an illusion, then no continuity of activities is possible in this world.

Giving room is an essential act of Akasha (space or ether), which proves its existence. In the same way, being a doer, knower etc., are the essential acts that prove the existence of the Atman. Because the Atman is a conscious independent entity, therefore, he can think and act. Conversely, because a person can think and act independently, therefore he is a conscious entity, the Atman. Acts of thinking and doing proceed from the awareness of oneself first as a conscious entity. Because the Atman is of the nature of truth, knowledge and bliss, even at the time of deep sleep, he is recognized through the statement, `I slept happily'! Being a knower and doer, based on which the existence of the Atman was proved, is an obvious fact in the waking state and to a lesser extent, in the dream state also. But what about the dreamless sleepless state? Since there is remembrance of the deep sleep experience (Pratyabhijnaa) after waking up, the existence of consciousness is proved; hence the existence of the Atman also. Awareness of himself (Jnana) and feeling of joy (Sukha) even without the existence of and contact with a second object, prove that he is Satya – Jnana – Sukhatmaka.

Karma is the object of action. Kartru is the agent of the action. When the effect of the action of an object is upon the agent itself, the usage is called Karma Kartari Prayoga. For eg., `Rice is cooked'. Here, in the process of re-cognition, after deep sleep, the person who recognizes and the person recognized are both the same. How is this possible? Because, the Atman is self-revealing. When we say, `I see', `I go' and so on, it is obvious that the rel `I', the Atman, which is separate from the body, the senses, the mind etc., and acting as their Lord, that is doing all this. This fact can be discovered by Viveka or Vichaara (discrimination) as taught in the Srutis by the enlightened sages.

It is because of the great deluding power of the Lord, Maya, that the materialists, Buddhists and others, who, though interested in knowing the truth, could not know it! When this Maya is dispelled by the grace of their Lord, the Atman who is ever present automatically shines. It is the Atman who is beyond the three states of consciousness, namely waking, dream state and the state of deep sleep. It is he who is free from all defects like attachment, aversion or delusion. He is the one who can be compared to the seed of the banyan tree. This seed is extremely small, but produces a mighty banyan tree. Similarly, the Atman is extremely fine and subtle, but is capable of manifesting this apparently limitless universe. The Atman is without parts or modifications. Anything that has parts or gets modified is liable to destruction. Since the Atman is eternal, he is partless and without modifications. He is the unmanifest. He cannot be comprehended by the mind like the other objects. He is full and all-alone. The Atman inside is the Supreme Lord of the outside world also.

Words have been coined to describe experiences got through the senses and the mind. Since the nature of the Atman is beyond the ken of sense-experiences, it cannot be grasped by the ordinary, impure mind nor described through words.

We already proved that the Atman is both the material cause and the efficient cause of the world. Hence, from the standpoint of this world of names and forms, which constantly undergoes changes, the Atman is Savikalpa (with changes). But, when the Upadhis (limiting adjuncts) like the body etc., are ruled out or negated, he shines in his own glory as Nirvikalpa (changeless). If a person considers Brahman as non-existing, then he himself will become verily non-existent. If he knows Brahman as existing, then people know him as existing. Whatever be the state, the sense of `I' inside does not change. `I who was a child, am now an old man', `I who had slept, am waking up now'- this is how the `I consciousness' persists through all the states.

The knowledge, `that is that', with regard to any object perceived previously, and being perceived now, is said to be Pratyabhijnaa or recognition. Just as, after eliminating the different place, time, shape etc., which are incidental, the same object which is inherent is described as, `This is that', in the same way, after eliminating `little knowledge' etc., brought about by the contact of Maya, the knowledge that the Atman is omniscient etc., is Pratyabhijnaa or recognition of the Atman. The young one of an animal proceeds to drink the milk of its mother by itself, because of the remembrance of the experience of the previous lives. Because it is not possible for a newborn baby to drink the milk of its mother's breast without the remembrance of a previous experience, therefore, it is concluded that the Atman is eternal even in different bodies. Hence the wise should Pratyabhijnaa as a means of knowledge. It is to be included under the category of Pratyaksha (direct perception) itself.

The Atman, who exists at the previous time of experience and subsequent time of remembrance, recollects the object, which is in himself as an impression. Let us hear more objections from the dualists. `If mere remembrance of objects is described as Pratyabhijnaa, then how can remembrance attain the status of a valid source of knowledge with regard to the permanence of the Atman? Pratyabhijnaa is a form of memory. At the time of remembering an object, the object is not directly present. Nor is its experience present since it has disappeared after the withdrawal of the sense organ from that object. Inference about the existence of the object based on certain signs is also not there during memory. There is no simultaneous existence of the object and its experience also in the memory. Any other relationship between the two – for instance, that between a quality and the qualified - is also not seen. Hence memory cannot be accepted as a valid source of knowledge. Then, even remembering the object meant by a name, will become a source of valid knowledge! Pratyabhijnaa being memory in another form, cannot be granted the status of a Pramaana or a valid source of knowledge'.

This is what they argue. We shall confront and refute this argument. Memory arises from the basic material called Samskara (inherent tendency) which is routed in the Atman and which springs up from the base of the previous experience that has already passed off. Memory reminds us that, even after the direct experience of the object passes off, the Atman who experienced that object is eternal. For example, a king who has renounced the world in old age may think thus: `I who enjoyed the kingdom of wealth, elephants, horses etc. earlier, am now enjoying this peaceful atmosphere of the Himalayas on the banks of the river Mandakini!'

Not all memories are accepted as valid sources of knowledge. It is only aspect, the Pratyabhijnaa, that is accepted so. If this is not accepted, the continuity of the Atman through the various experiences, cannot be accounted for. When the object disappears and when the experience also goes out of existence, the Atman who never disappears, remembers the object, which is resting in Himself as Samskara or impression. Irrespective of the object and the experience coming and going, the being who experiences is always present.

The ignorance of the Atman of the inquirers has been brought about by the darkness of Maya. Like shade and light of the sun, Maya and knowledge are two powers of the Lord. Maya covers all. Vidya uncovers the truth that the real or essential nature of the Jiva is indeed the Atman or Ishwara. Verily, it is Pratyabhijnaa that proves the validity of all means of knowledge. What we have to follow is that Pratyabhijnaa is not just `re-cognition', an aspect of memory. It is really the reflection of the witness-consciousness (Sakshi- Chaitanya) in the mind. Maya produces the dichotomy as `Ishwara is different and I am different'. The memory that arises in the form, `I am Ishwara', after dispelling Maya by Vidya or knowledge, is Pratyabhijnaa. Ishwara, who was covered by the veil of Maya and hence who shone very little, now shines brightly like the sun, when the veil is removed completely. So, what Vidya does is just to remove the veil and nothing more. It does not produce the Atman-consciousness. The way ignorance hides the reality of an object and the way it is removed, revealing it, are both Anivarchaneeya, beyond words and mysterious!

Just as due to illusion, one moon is seen in water as many, a fierce serpent in a harmless rope, a magical city in the all- pervading sky, water of mirage in bright sunlight, similarly the world which is without reality as it were, is superimposed on the Atman out of delusion. When the ignorance is destroyed, the truth, which is, as always, self-luminous, of the form of existence itself and bereft of both illusion and its negation, is recognized. When the limiting adjunct, such as the body etc., is shaken off, the Atman verily, becomes Ishwara. It is to prove conclusively that Pratyabhijnaa is a valid means of knowledge that the Vedas have described other means of knowledge such as Smriti, Pratyaksha etc.

A NOTE ON THE THEORIES OF ERROR

It may be useful here to discuss briefly the various theories of error. Knowledge is of two kinds: Pramaa (valid knowledge) and Bhramaa (illusion or false knowledge). Pramaa is produced by the various Pramaanaas (valid sources of knowledge) and leads to meaningful actions. Bhramaa, on the other hand, arises due to any one of the several factors like ambiguous nature of the stimulus, defect in the sense organ, physiological disturbances as well as mental disturbances. A through analysis of Bhramaa was considered necessary by the various schools of philosophy so as to prevent it or dispel it, leading to the discovery of truth. For Advaita Vedanta, this was absolutely essential since its entire metaphysical structure is built on the theory of Maya.

The ofquoted and most widely discussed illustration of Bhramaa is that of seeing silver in nacre, technically called Sukhti- rajata-Nyaya. The various views of explanation known as Khyaatis may be set forth below arranged in the alphabetical order.

1. Akhyaati (non-apprehension): According to this theory put forward by the Prabhakara group of Mimamsakas, the erroneous perception of nacre as silver comprises two separate factors, perception of the object and remembrance of silver perceived elsewhere. The error consists in non-apprehension of this separateness, and so mixing up the two.
2. Anivarchaneeya Khyaati (apprehension of the indescribable): This is the most accepted view of Advaita. Since the silver is perceived in the nacre, it is not unreal. Since it is later sublated by the correct perception of the nacre, it is not real rather. Hence it is Anivarchaneeya or indescribable. The knowledge that arises out of this perception is Anivarchaneeya Khyaati.
3. Anyathaa Khyaati (apprehension of other than what it is): According to this view propounded by the logical schools of Nyaya and Vaisesika, the error consists in mistaking one thing for other (Anyathaa). The nacre is mistaken for silver, which it is not. This view is also called Vipareeta Khyaati sometimes.
4. Asat Kyaati (apprehension of the non-existent): One school of the Buddhists (nihilists to be specific) holds that there is only Asat (non-being) and that all perception of internal and external objects is erroneous. The non-existent silver is apprehended as if it exists. This is called Asat Kyaati.
5. Atma Khyaati (apprehension of one's own mental state projected outside): This is the view of another school of Buddhists (subjective idealists) according to which, there is no external objective reality at all. It is the subjective idea of silver that is projected outside and seen as if existing outside.
6. Sat Khyaati (apprehension of the real): This view held by the Vishishtadvaita Vedanta, considers all perception as revealing something real. Since both nacre and silver are ultimately products of the five fundamental elements of earth etc., it is this group of real elements that is appearing as silver.

This was a brief note describing the various views on the theory of error (Bhramaa).

If, apart from the light of consciousness, nothing at all exists, then, how does one proceed with the day-to-day life right up to the teaching concerning the highest truth? Let us examine this! Uncompromising Advaita goes so far as to deny even teacher- disciple relationship as a product of Maya. But it also asserts the importance of this stage, without passing through which, such a realization cannot come. The commentary Tatvasudha quotes the following verse of Sankshepasariraka (2.162.163): `Therefore, you have to understand that it is Brahman, having attained the state of the Jiva by Avidya, being established in your own form that has produced this world of sky right up to the earth, by the vibration of your own mind. Again, when knowledge arises in that Brahman by such means as teacher, Veda etc., which are creations of its own Avidya, then to him who has destroyed his delusion by the rise of this knowledge, comes about the establishment in his own resplendent form'. As long as Avidya or Maya has not been dispelled by Vidya (knowledge of the one atman), multiplicity does appear to exist giving scope to all activities of daily life.

It is the supreme Ishwara, who, by his own sweet will, sports in the form of the deity and the worshipper, teacher and the disciple, master and servant etc. He, who is the son to his father, is verily the father to his own son. The same person, because of the difference of words, is imagined to be different. Therefore, while determining the nature of the highest truth, it should be remembered that effulgence alone exists and that appearance of distinctions is an illusion, imagined in the Atman due to Maya. Illusion means `liable to be dispelled'. When perfect knowledge arises, even the teacher, the disciple, the teaching etc., appear like a dream. Like the icon of a deity, a picture or a reflected image, the Vedanta also, though itself unreal, teaches about a real object. The icon is not the deity. But, the deity accepts the worship of its icon and grants the boons asked for by the worshipper. A picture of a tiger is not the tiger itself. But it can give not only an idea of it, but may even produce fear in the minds of children. The mirror image helps to know if our face is clean and we clean it if needed. Similarly, Vedanta also helps us to know and attain our Atman.

All this activity is a display of Maya. The waking up to the reality of the Atman dispels this Maya, which is like deep sleep. Maya is stated to be the name of that appearance, which is incomprehensible to logical thinking. Being seen, it is not unreal; being sublated, it is not real either. Like the dark shadow of the sun, this Maya is not different from the Effulgence. Because it is insentient, it is not identical with it. Nor does it comprise of both because of mutual contradiction. The shadow, which is dark, is completely different from the sun who is all-light. Similarly is Maya different from the Atman, the effulgence? No. Then is it identical? No, because Maya is insentient whereas Atman is consciousness itself. Then, is it both identical and different? No, because two opposite qualities cannot exist in the same object. It will be interesting to quote here, the Vivekachudamani, a very popular work by Sri Acharya, which gives a highly poetical description of Maya: `Avidya (nescience) or Maya, called also the "undifferentiated", is the power of the Lord. She is without beginning, is made up of the three Gunas and is superior to the effects. She is to be inferred by one of clear intellect only from the effects she produces. It is she who brings forth this whole universe (108)'.

`She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both. Neither composed of parts nor an indivisible whole nor both. She is most wonderful and cannot be described in words (109)'.

Since this Maya has no parts that have caused it to come into existence (Maya is accepted to be begginningless by Vedanta), it cannot be said to have parts. Nor is it partless since it has parts in its effects. It is the cause that appears as effects. This Maya, who appears when discrimination disappears, verily deceives the Jivatman by her unreal dalliances. Some do not wish to cut down its roots. In their case, how can the liberation of the mind come about? It is the mind full of Vaasanas or impressions carried over from previous lives that causes bondage. Hence liberation comes by Manolaya, the dissolution of mind completely. All the three states of mind, viz., waking, dream and deep sleep, being the primary causes of the delusion of multiplicity, rotate like a wheel. As long as the mind exists in the present form, the rotation of its three states cannot be avoided. In these states, multiplicity is noticed, giving rise to responses and reactions, adding fresh Vaasanas to the arsenal mind. Thus, bondage is perpetuated. Though there is no perception of duality in the deep sleep state, Avidya continues to exist in the seed form.

The mind performs actions and is also bound, due to these states. The supreme Atman, who is other than this mind, is only a witness of the mind. Actually it is the Jiva, a reflection of the Atman in the mind that is meant here. Let me quote a verse from the Brahmabindu Upanishad: `For human beings, it is the mind that is said to be the cause of bondage when attached to sense objects, cause of liberation when freed from them'. Consider this verse from Kathopanishad: `Just as the sun, the eye of the world, is not tainted by the external defects of objects seen by the eye, even so, the one Atman, the inner self of all beings, is not tainted by the sorrows of the world, since he is outside them'. The very fact that we can analyze our three states of consciousness shows that we are the witnesses of our mind.

Just as the sun is not bound by the actions of the living beings, so also, the Atman, being the witness, is not bound by the actions of the mind. Living beings perform good, bad or indifferent actions in the light of the sun. But he is not responsible for that. Similarly, the mind acts impelled by the consciousness of the Atman. The Atman being only a witness, is never affected by these actions. That the Atman performs actions, is bound or is liberated, is only a figurative conception, a mere fantasy. When a red hibiscus flower is kept near a crystal, the latter appears to have become red. When the former is removed, the latter becomes clear again. To say that the crystal became red and then was freed from that color is only a figurative conception or a fantasy. Similarly in this case also. The sun appears to be covered by smoke, clouds, dust and fog, though he is untouched by them. Similarly, the Atman also appears to be covered by Maya, though he is untouched by it. A boy circling round a pillar in play, sees the world also as circling and the sky as consisting of a number of moons. Similarly, the Jiva being deluded by Maya due to the influence of past impressions, sees this world full of various forms and activities. The sun, due to reflection in water, appears to be many and also shaking. Similarly, the Atman, due to reflection in the mind, appears to undergo transmigration. He, who has emptied his mind of all sense objects through the practice of yoga, that person, retiring from the illusionary world, becomes a Jivanmukta immediately. The yoga that we speak here is actually Nidhidhyasana – contemplation on the Atman. Living in this world had been necessitated by desires and attachments. When these disappear, there is nothing to bind him to the world. Rising of the Atma Jnana and liberation are simultaneous. There is no time lag between them. It should be noted that liberation is not something that can be obtained only after death. If that was so, the state of Jivanmukta was impossible!

The Lord, out of Maya, became two birds united in friendship. Enjoying the one Maya, though himself one, became many as it were. Thus declare the Vedas. The ideas contained in two well-known Upanishads have been brought together here. They are: `Two birds, united in friendship, have taken refuge in the same tree. Between them, one bird is eating the tasty fruit while the other, without eating, is looking on (Mundaka – 3.1)'. `A he-goat is lying with a she-goat of three colors (red, white and black), who has given birth to several young ones similar to her, enjoying her. Another he-goat, after having enjoyed her, has given her up (Sveta – 4.5)'. In both these verses, the reference is to a bound soul and a free soul. `Fruit' is the fruit of karma. `Ajaa', which normally refers to a she-goat, also means the `unborn' i.e. Prakriti or Maya, which is begginningless. The `young ones' are the created objects. The three colors refer to the three Gunas.

It is now time to examine how this Maya can be dispelled. The answer is contemplation on Ishwara. Out of the thirty-six principles, which are like forms of the supreme Lord, eight forms are directly perceived by all. The agama Shastra enumerates the total principles of creation as thirty-six. Since it is Ishwara who has `evolved' into this creation, all these principles are his Moortis or forms. A well- known verse defines these forms of Shiva thus: `These are the eight forms of Shiva – water, fire, the sacrificing priest, sun, moon, sky, air and earth'. Since the mind cannot quickly apprehend the immeasurable principles, the Guru (here the guru is Sri Shankaracharya or Lord Mahadeva himself) is teaching meditation on the eight forms of the Lord who is the Self of all.

The meditator or Upasaka should imagine the identity between the five elements in his body and the cosmic elements. He should merge his Prana and Apana, the two vital airs in his body, with the sun and the moon. He should consider himself as identical with Parameshwara, the supreme Lord. This meditation of identity with the Lord will gradually lead to the experience of that identity. The area of operation of the individual mind is within this individual body only. Therefore, the meditator should contemplate on this world, which has Ishwara for its self, as his own body. To transcend the body-consciousness and rise to identity with Ishwara, the path lies through the body itself, by the meditation prescribed here.

The seven worlds starting from BhooH or earth are said to be situated in the cosmos. They reside in the seven Chakras starting from the Moolaadhaara and ending in the Brahmarandhra. One should meditate that the seven worlds exist in the seven Chakras. The backbone is said to be the great Meru, the various other bones the Kula mountains, the nadis Pingala and Ida respectively, the rivers Ganga and Yamuna. The Sushumna nadi is said to be the river Saraswati. Other nadis are the other holy rivers. The seven dhatus (skin, blood, muscles, fat, bones, marrow and semen) are the islands. Sweat, tears and other excretions are the seven seas. Kalagni, the fire that engulfs the world at the time of dissolution, resides in the Moolaadhaara. The Vaadavaagni or the fierce fire residing in the oceans is in the midst of the bones. The Vidyutagni or the fire of lightening is in the Sushumna and Paarthivaagni or the fire in the depths of the earth is in the navel. The fire of the sun is established in the heart and the full-moon in the skull. The eyes, as also the other senses, are said to be stars. Just as the worlds are sustained by the winds, so also, the body is sustained by the ten kinds of Pranas. The prana, in the form of the sun, having reached Ida and Pingala which have risen from Moolaadhaara, and going out through the two nostrils, disappears at a distance of twelve angulas. The same prana, in the form of moon, enters into the body from a distance of eight angulas, through the two nadis. Impelled by it, the apana excretes faeces, urine, wind and semen. The Udana, taking the combined form of fire and moon, reaching the passage of Sushumna rises up to the Brahmarandhra, growing all the while. The Udana actually becomes active during Utkraanti or the Jiva leaving the body at the time of death. The Vyaana, always spreads the essence of the food that is eaten in the body. The Samaana however, is always engaged in maintaining the heat of the body. The Naaga causes hiccups, Koorma causes the eyelids to open and close, Krikara produces sneezing and Devadutta, yawning. The Dhananjaya causes obesity and does not give up even a dead person! The Akasha is responsible for space both inside and outside the body.

The sun and the moon who regulate time, are the Prana and Apaana of the embodied beings. The supreme Lord is the Jiva or the witness. In contemplating the eightfold form of the supreme Lord by identifying the various parts of the body with their cosmic counterparts, the mind has played a very important part. But this gradually takes the contemplator to the state beyond the mind. The disciplines, which can be achieved through the mind, are said to be the Yamas. These are:

1. Peace of mind – absence of distractions and excitement.
2. Contentment - with regard to the things of the world, to be satisfied with whatever chance brings.
3. Silence – controlling the tendency to speak unnecessarily.
4. Control of sense organs – keeping all the ten sense organs, the five of knowledge and five of action, under one's mastery.
5. Compassion – not going against any living beings, but helping them.
6. Politeness – Dakshinya may also mean efficiency in action.
7. Faith in things ordained by the scriptures.
8. Straightforwardness.
9. Softness.
10. Forgiveness – towards even those who try to harm.
11. Purity of emotions.
12. Non-injury.
13. Celibacy.
14. Remembrance – remembering the intrinsic defects in birth, death, old age, disease, sorrow etc. This helps in acquiring detachment.
15. Courage - this refers to energizing the body, senses and the vital airs even in enervating situations.

Bath (physical cleanliness, as also keeping the dwelling place clean), worship (of the God and deities), speaking the truth, repetition of the mantras, oblation into the fire, obsequial offerings (to the departed manes), austerities (of body, mind and speech), giving gifts (to the right person at the right time and place), forbearance (putting up patiently with all pairs of opposites like heat and cold, praise and blame etc.), obeisance (accompanied by the inner feeling as na mama `not mine but thine'), circumambulation (to the deity, elders and the guru), keeping religious vows, keeping fasts (according to one's capacity) and such other disciplines pertaining to the body are called Niyamas.

The various Yogic Aasanas are physiological-mystical exercises aimed at building up one's health and stamina as also rousing latent psychic powers. They are expounded in works like Hathayogapradipika and Gherundasamhita. These postures are grouped according to the deities (Pancha Pretas and Sridevi). I have avoided more discussion of these here. Actually for Niralambana yoga (yoga that transcends the need for all kinds of support or symbols), not having any support itself is the Aasana. Controlling the vital energy is called Pranayama and it consists of Rechaka (exhalation), Pooraka (inhalation) and Kumbhaka (of breath). Preventing all the sense organs from flowing towards their respective objects has been defined as Pratyahara. Fixing the mind in some support (like the Chakras or on forms of the Lord) is said to be Dharana. Dhyana is similar to Dharana, but meditation is continuous in Dhyana. Absence of all movement in the Buddhi due to the perfection of Dhyana is Samadhi.

The first stage is the Savikalpa Samadhi, in which the division of the knower and the known persists. In the second Samadhi, the mind is dissolved in its cause and hence no vibrations of any type exist. There, Atman alone shines.

When the mind becomes steady, the prana also becomes steady. One should practice yoga along with Dhyana in order to steady the mind. The emphasis should be on making the mind steady through Dhyana and not indirectly through Pranayama. Bandhas, Kumbhaka (kevala to be precise) and Khechari Mudra are the means of attaining this. When the mind attains steadiness, and the prana enters the Sushumna, the following signs manifest themselves separately, due to the conquest of five elements. As a result of the conquest of the earth element, excretion of faeces, urine and phlegm becomes sparingly low. Health, lightness of body as also fine smell and golden color are other signs. Not being pierced by the points of thorns, not getting drowned in water, nor sinking in quagmire, forbearance of hunger, thirst etc., are the signs of the conquest of water element. Consuming large quantities of food and water, bearing the heat of sun and fire, clairvoyance, clairaudience, these are the signs of conquering the fire element. Hopping like a frog on the ground, flying in the sky etc., are some of the signs of conquest over air element. Knowledge of the past, present and the future, powers like Anima etc., are the signs of conquest of Akasha element.

When the prana enters the Sushumna nadi, we hear eight kinds of sounds: those of bell, kettle-drum, conch, sea waves, lute, flute and cymbals. The Sadhaka perceives the form of Ishwara, shining brightly like the fire and the lightening. As many times a man breathes in a day, so many yojanas does the sun move in the sky during each breathing of man. A man breathes 21,600 times per day of twenty-four hours. So, the sun moves a distance of 21,600 yojanas (each yojana being roughly equal to eight and a half miles) during the period taken by one breath i.e. 4 seconds. This works to nearly 46,000 miles per second. In order to live in the body, the Atman repeats the mantra, `So ham' – `I am he', 21,6000 times per day. This mantra, when the letters `sa' and `ha' are elided and the rules of the Poorvaroopa sandhi are applied, becomes Pranava.

The Pranava consists of the letters – a, u, ma, bindu and nada. The chanting of this syllable will lead to the indestructible (Akshara) result of knowledge of Atman. Brahma, Vishnu, Rudra, Ishwara and Sadashiva are respectively the deities of these letters of Pranava.

Sri Mahatripurasundari chandramauleeshwarebhyo namaH !