ABC of Vedanga Jyotisha
ABC OF VEDANGA JYOTISHA
(The present article is basically not on Jyotisha. But to understand the jyotisha in better way one must understand the Vedic concepts given in different texts such as Nyaya, Tarka, Samkhya etc. This article is an attempt to sumerise all such concepts which will definitely create a wider canvas in understanding of Vedanga Jyotish)
-Dewavrat Buit
The Vedanta Philosophy is best taught through practical illustrations of daily life, because its abstract truths cannot be understood by the finite intellect very easily. The main purport of Vedanta is that Brahman alone is real and the whole world of appearance is unreal, and that the Jiva is nothing but Brahman Itself. This abstruse theory cannot be comprehended by ordinary men of small understanding, who are immersed in the life of relativity and ignorance. They are taught this sublime Truth by means of illustrations suitable to them, so that they may fix their minds on the Reality through various angles of vision.
1. Rajjusarpa-Nyaya
In the twilight a man treads upon a rope, and mistaking it for a poisonous snake, jumps in hurry, and cries out in fear. His heart throbs quickly. But when a light is brought by a friend of his, he finds that it is not a snake but only a rope, and then all his fears vanish. This is to illustrate the unreality of the world and its superimposition on the supreme Brahman. Brahman is the Reality and the world is only a superimposition on Brahman just as the snake is a superimposition on the rope.
2. Mrigatrishna-Nyaya
In the desert a traveller sees at noon a mirage where water, meadows, trees and mansions are seen. He believes the sight to be a true one and pursues the spot. The nearer he thinks he is to the spot the further it retreats from him. He leaves his way out far and wanders in the desert. Then he realises that he has done a mistake in straying away from his path in search of this false appearance of water.
w . He once again does not get deceived by this kind of mirage. This is given, in Vedanta, to illustrate the falsity of the universe which appears to give pleasure, with objects for indulgence, to the wanderer, the Jiva. When the Jiva realises through Jnana or Knowledge of the Self, that this world is unreal and that he had done a mistake in turning away from the true path leading to his original State of Perfection or Svarupa, he stops from running after the false mirage of this life of sensual pleasure on earth. The world is only an appearance, just like a mirage which is only an appearance of sun’s rays.
3. Shuktirajata-Nyaya
This is similar to ‘Akashanilima-Nyaya’ or ‘Stambha-Nara-Nyaya’ (Man in the post). These are also similar to Rajjusarpa-Nyaya. These illustrate the superimposition of the unreal on the real. The mother-of-pearl is mistaken for pure silver, the attributeless sky appears blue, the post is mistaken for a man at night. The knowledge of the Supreme Brahman, the Reality, comes after proper understanding, through discrimination, patience, endurance, renunciation and meditation. The world is an appearance of Brahman, just as the man in the post is only an appearance of the post, and the silver in nacre an appearance of nacre.
4. Kanakakundala-Nyaya
This is similar to Mrittika-Ghata-Nyaya and the analogy of iron and implements. All the ornaments are made of one type of gold, but they are of diverse forms. They are all gold only in reality. There are various kinds of jars, pots and vessels, big and small, round and narrow, and of all forms, but all of them are but mud in reality. Various kinds of implements and tools are manufactured, with various forms and uses, but all of them are iron only in reality.
The names of those various formations and their forms are false, since they are, in reality, only the original source, the gold, mud or iron. This is to illustrate that the various names and forms of this world and its contents are simply false, for all are in essence Brahman only. Brahman alone is appearing in many names and forms.
5. 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.
6. Sphatikavarna-Nyaya
This is the analogy of colour in crystals. The Sphatika or the brilliant crystal is pure in itself and has no particular colour of its own. But when a coloured object is brought near it, it reflects the same colour and itself appears to be of that colour,—blue, red or whatever it be. In the same manner, Brahman or the Atman is colourless, taintless and attributeless, but only the Upadhis or the limiting adjuncts make it appear as different and of various qualities, names and forms.
7. Padmapatra-Nyaya
This is the analogy of the lotus-leaf and water. Rain water often falls on a lotus-leaf but the water drips down and the leaf does not get stained by or attached to the water on it. In the same manner, this Atman or Brahman is untainted, though there are countless worlds rolling in it, and countless bodies are seen to be put on by it.
8. 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.
9. Oornanabhi-Nyaya
The spider brings forth the thread from its mouth to weave its web and withdraws it again into its mouth. But the thread is nothing but the body of itself and is one with it. Even so this world is projected forth by Brahman and then again withdrawn by Brahman. But the world is nothing but the Being of Brahman only appearing. This shows that all is Brahman alone in reality.
10. 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.
11. Ghatakasa-Nyaya
This is the analogy of ether in a pot. There is the great Ether or the Mahakasa pervading the whole universe and there is the same ether inside a jar also. But the ether in a jar can be differentiated from the great ether on account of the ether being enclosed and contained by the jar. But the ether is in no way affected even in the least by the partitions made by the walls of the jar. When the jar is broken the ether in the jar becomes one with the great ether, having undergone no change at any time.
Even so, the Atman in the individual is partitioned by the mind and the body, but, in reality, it is one with the great Paramatman, the Supreme Soul. When the body is broken and the mind is destroyed the Atman becomes one with the Supreme Brahman, having undergone no change due to the appearance of the mind and the body, the products of Avidya or Upadhi or ignorance.
12. Bhramara-Kita-Nyaya
The Bhramara or the wasp is said to sting the insects or the Kitas which it brings to its hive and through stinging them and poisoning them makes them feel its presence alone everywhere, at all times. The insects, so to say, meditate on the presence of the wasp, at all times, and in turn become wasps themselves thereby. This is to show that by meditating on the formula ‘Aham Brahma Asmi’ or ‘I am Brahman’ the Jiva becomes Brahman itself in the end.
13. 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.
14. Arundhati-Nyaya
To show to a person the star Arundhati in the sky, one points out at first to a big star above and says that that big star is Arundhati. The person is first led to a big star that is clearly seen and is said that that is the Arundhati. Then after rejecting that star the real star is shown. Even so, the aspirant is at first shown a physical method of approaching the Reality through service and formal worship of forms, but afterwards he is led gradually to the Supreme Truth which is formless and impersonal.
15. Bija-Vriksha-Nyaya
The seed is the cause of the tree and the tree is the cause of the seed. It cannot be said which is the cause of which. This is to illustrate that every question and statement has got a counter-question and counter-statement, that every this is also every that, that the whole world is bound in relativity, and that the Ultimate Truth is Silence, which Dakshinamurti followed.
16. Markata-Kishora-Nyaya
The child of a monkey catches hold of the mother’s breast and never leaves it even in times of extreme danger. It does not rely upon the mother for its safety, but struggles for itself. This is to illustrate the nature of the aspirant on the path of Jnana-Sadhana, who does not rely upon any external help or grace for his salvation, but struggles for himself and attains Wisdom of the Self.
17. 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.
18. 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.
19. Dandapoopa-Nyaya
When many cakes are tied to a stick and one says, “the stick has been pulled down and is not to be found”, it naturally follows that the cakes also are missing. This is to illustrate that all doubts are cleared and desires pacified when it is known that Existence is Eternal, Infinite and Changeless, Undivided, Intelligence and Bliss!
20. Kshaurikaputra-Nyaya
A king asked a barber to bring the most beautiful boy in his kingdom. The barber searched in the whole country but could not find a really beautiful one. He felt very sorry and came to his house in distress. But finding his own son in his house, who was actually an embodiment of ugliness, he thought that his son was the most beautiful in the world and brought him to the king. This is to illustrate that whatever is dear to one and whatever is one much attached to, is found to be the best and the most precious and that men have love only for the world, as they are strongly attached to it. Everyone is shut up within his own limited individual experience.
21. Visha-Krimi-Nyaya
Worms revelling in poisonous substances are not affected by that poison and are happy there. This is to denote that, though a thing is worthless and low to one, it may be very good to another and may be the very thing that the other wants and craves for, and also vice versa. It illustrates that creatures of the world are happy in it, for they know not anything higher.
22. Kakataliya-Nyaya
A crow came and sat on a palmyra tree, and just at that time, a fruit of that tree fell on its head and killed it. The falling of the fruit had really no connection with the crow’s sitting on the tree. The coincidence of the two events was merely accidental. This illustration is used to describe anything which is purely accidental and has no reason behind. It is said in the Yogavasishtha that the appearance of a common world to many Jivas, each of whom has really an independent world of itself, is only accidental (Kakataliya) and has no reason or any other meaning for it whatsoever.
ABC OF VEDANGA JYOTISH
How many bodies are there in an individual (Jiva)?
There are three bodies in every individual (Jiva).
Names are as follows:
The physical body or the gross body (Sthula Sarira), the astral body or the subtle body (Sukshma Sarira or Lingadeha) and the causal body or the seed body (Karanasarira) are the three bodies.
The shell of a tamarind corresponds to the physical body. The pulp represents the subtle body. The seed corresponds to the causal body. Ice represents the physical body. H2O represents the subtle body. The Tanmatras or root-elements correspond to the causal body.
What are the components of the physical body?
The physical body is composed of five elements, viz., earth (Prithvi), water (Apah), fire (Tejas), air (Vayu) and space (Akasa).
What are the seven primary essences (Sapta-Dhatus) of the physical body?
Chyle (Rasa), blood (Asra), flesh (Mamsa), fat (Medas), bone (Asthi), marrow (Majja) and semen (Sukla), are the seven primary essences of the physical body.
What are the Shad-bhava-vikaras (six modifications of the body)?
Asti (existence), Jayate (birth), Vardhate (growth), Viparinamate (change), Apaksheeyate (decay), Vinashyate (death), are the six modifications or changes of the body.
What are the links with which the body is connected?
The body (Deha), action (Karma), love and hate (Raga-dvesha), egoism (Ahamkara), non-discrimination (Aviveka) and ignorance (Ajnana) are the seven links of the chain of Samsara (world-experience). 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. If you want to free yourself from the pain of birth and death, destroy ignorance (Ajnana), the root cause of this Samsara (world-experience), through the attainment of the Knowledge of Brahman or the Absolute. When ignorance is removed, all the other links will be broken by themselves. This physical body of yours is the result of your past actions and is the seat of your enjoyment of pleasure and pain
Why is the body called Sarira or Deha?
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.
What is the composition of the subtle body?
The subtle body is composed of nineteen principles (Tattvas), viz., five Jnana Indriyas or organs of knowledge, five Karma Indriyas or organs of action, five Pranas or vital airs, Manas or mind, Buddhi or intellect, Chitta or the subconscious and Ahamkara or the ego. It is a means of enjoying pleasure and pain.
When will this subtle body get dissolved?
It gets dissolved in Videha Mukti or disembodied Liberation.
What is the causal body (Karana Sarira)?
The beginningless ignorance that is indescribable is called the causal body. It is the cause of the gross and the subtle bodies.
How can I transcend the three bodies?
Identify yourself with the All-pervading, Eternal Atman. Stand as a witness (Sakshi) of all experiences. Know that the Atman is always like a king—distinct from the body, organs, vital breaths, mind, intellect, ego and Prakriti—the Witness of their attributes.
What is meant by a Kosha?
Kosha means a sheath.
Just as a pillow-cover is a covering or a sheath for the pillow, just as a scabbard is a sheath for the sword or the dagger, so also this body, Pranas, mind, intellect and the causal body are sheaths that cover the Atman or the Soul.
here is the singlet close to the body; over this there is the shirt; over the shirt there is the waist-coat; over the waist-coat there is the coat; over the coat there is the overcoat. Even so, the Atman is enveloped by these five sheaths.
How many sheaths are there in the body?
There are five sheaths.
Names are as follows :
Annamaya Kosha,
Pranamaya Kosha,
Manomaya Kosha,
Vijnanamaya Kosha and
Anandamaya Kosha
What is Annamaya Kosha?
Annamaya Kosha is food-sheath. It is the gross body made up of the five gross elements.It is called Annamaya Kosha, because it lives on account of food, it is made up of the essence of food, and, finally, it returns to food (earth or matter).
What is Pranamaya Kosha?
Pranamaya Kosha is the vital sheath.
It is made up of the Pranas or the vital airs and the five Karmendriyas or organs of action.
How many Pranas are there?
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.
What is the function of Prana?
Ucchvasa and Nihshvasa (inhalation and exhalation) are the functions of the Prana.
What is the function of Apana?
Excretion of faeces and urine is the function of the Apana.
What is the function of Vyana?
Circulation of blood is the function of Vyana.
What is the function of Udana?
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.
What is the function of Samana?
Digestion of food is the function of Samana.
What is the function of Naga?
Belching and hiccough or eructation and vomiting are the functions of Naga.
What is the function of Kurma?
Closing and opening of eyelids are the functions of Kurma.
What is the function of Krikara?
Causing of hunger is the function of Krikara.
What is the function of Devadatta?
Yawning is the function of Devadatta.
What is the function of Dhananjaya?
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.
The gross Prana does the functions of breathing, digestion, excretion, circulation, etc. The subtle Prana generates thought.
What are the two divisions in Prana?
Gross Prana and subtle Prana are the two divisions in Prana.
What is Manomaya Kosha?
Manomaya Kosha is the mind-sheath.
What does the mind-sheath consist of?
The mind-sheath consists of the mind (Manas), the subconscious (Chitta) and the five Jnanendriyas or the sense-organs of knowledge.
What is Vijnanamaya Kosha?
It is the intellectual sheath.
What does the intellectual sheath consist of?
It consists of the intellectual and the ego working with the help of the five Jnanendriyas or the sense-organs of knowledge.
What is Anandamaya Kosha?
It is the bliss-sheath.
Why is it called Anandamaya Kosha?
Because through it the Jiva or the individual soul experiences bliss during deep sleep and at the time of experiencing the effect of a Sattvic deed.
What does the bliss-sheath consist of?
It is a modification of Prakriti and consists of the Vrittis called Priya, Moda and Pramoda.
How many Koshas are in the physical body?
One Kosha—Annamaya Kosha.
How many Koshas are in the physical body?
One Kosha—Annamaya Kosha.
How many Koshas are in the Linga-shareera or subtle body (Astral body)?
Three sheaths, viz., Pranamaya, Manomaya, Vijnanamaya.
How many sheaths are in the causal body or Karana Sarira?
One sheath, viz., Anandamaya Kosha.
How many sheaths operate during the waking state?
The five sheaths function during the waking state.
How many sheaths function during the dream state?
Pranamaya, Manomaya, Vijnanamaya and Anandamaya Kosha function during dreaming state. Vijnanamaya and Anandamaya Kosha function partially.
How many sheaths function during deep sleep?
Only one, viz., Anandamaya Kosha.
Gunas
What Guna is found in the physical body?
Tamoguna.
What Guna is found in the Pranamaya Kosha?
Rajoguna.
What is the Guna found in the Manomaya Kosha?
Sattva mixed with Tamas.
What is the Guna found in the Vijnanamaya Kosha?
Sattva mixed with Rajas.
What is the Guna found in the Anandamaya Kosha?
Sattva, technically called the Malina-Sattva (mixed with Rajas and Tamas) in contrast with Suddha-Sattva of which Maya is the embodiment.
Where are the Karmendriyas located?
In the Pranamaya Kosha.
Where are the Jnanendriyas located?
In the Manomaya Kosha.
Where does Jnanasakti rest?
In the Vijnanamaya Kosha.
Where does Iccha Sakti rest?
In the Manomaya Kosha (mind).
Where does Kriya Sakti rest?
n the Pranamaya Kosha.
Illustration of the function of Jnana Sakti, Iccha Sakti and Kriya Sakti. 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.
hat are the attributes of the Anandamaya Kosha?
Priya, Moda, Pramoda.
What is Priya?
The joy you experience when you look at an object you like
What is Moda?
The great joy you feel when you possess the object you like.
What is Pramoda?
The greatest joy you experience after enjoyment of the object you like.
What are the Vikaras (modifications) of the Annamaya Kosha?
Existence, birth, growth, change, decay and death.
What are the Dharmas of the Pranamaya Kosha?
Hunger and thirst, heat and cold.
What are the Vikaras of the Manomaya Kosha?
Sankalpa-Vikalpa (thinking and doubting), anger, lust, Harsha (exhilaration), Soka (depression) and Moha (delusion), etc. There are sixteen modifications of the Manomaya Kosha.
What are the functions of the Vijnanamaya Kosha?
Discrimination and decision or determination (Viveka and Adhyavasaya or Nischaya), Kartritva and Bhoktritva (agency and enjoyership).
What is the Dharma of the Anandamaya Kosha?
Experience of happiness.
The Pranamaya Kosha is subtler than and pervades the Annamaya Kosha. The Manomaya Kosha is subtler than and pervades the Pranamaya and Annamaya Koshas. The Vijnanamaya Kosha is subtler than and pervades the Manomaya, the Pranamaya and the Annamaya Koshas. The Anandamaya Kosha is subtler than all the other four Koshas and pervades all of them.
Adhyaropa Apavada
What is the relation between the Kosha and the Atman?
nyonya-Adhyasa.
What is Anyonya-Adhyasa?
Anyonya-Adhyasa is mutual superimposition. The attributes of the five sheaths are superimposed on the Atman. The attributes of the sheaths, e.g., change pain, etc., are falsely attributed to the pure soul or the Atman. The attributes of the Pure Atman such as Existence, Knowledge, Bliss, Purity, Consciousness are transferred to the five sheaths.
What is Adhyaropa?
Adhyaropa is superimposition. Just as the snake is superimposed on the rope, the five Koshas are superimposed on the Atman.
What is Apavadayukti?
w It is sublation or negation of the five sheaths through “neti-neti” doctrine.
What are the Shad Urmis?
Birth and death (for the physical body), hunger and thirst (for the Pranamaya Kosha), grief and delusion (Soka and Moha) for the Manomaya Kosha.
Why are they called Urmis?
Just as there are waves in the ocean, these Shad Urmis are the waves in the ocean of this Samsara.
Avidya
What is the cause of superimposition or Adhyasa?
Avidya or ignorance.
What is the Adhara or Adhishthana for Avidya?
Brahman.
How can Avidya remain in pure Brahman.
It is Anirvachaneeya. From the viewpoint of the Absolute there is neither Jiva nor Avidya nor the five sheaths. Avidya exists only for the Jiva.
What is the other name for Avidya?
Anandamaya Kosha or Karanasarira of Jiva or individual soul.
What does Avidya consist of?
It consists of Vasanas and Samskaras. The impression of the whole Sanchita Karma of all your past births are lodged there.
Three Avasthas
What are the three Avasthas?
Jagrat Avastha (waking state), Svapna Avastha (dreaming state), Sushupti Avastha (deep sleep state).
What is meant by Avastha?
Avastha means a state.
What is Jagrat Avastha?
It is the state of waking consciousness. That state in which objects are known through the senses is known as Jagrat.
What is Svapna Avastha?
That state in which objects are perceived through the impressions produced during waking state is called Svapna or dreaming state. The consciousness of the subtle, inner, subjective Prapancha or world, which during the quiescence of the sense-organs arises in the form of the percipient and object of perception by virtue of the latent impressions of what is seen and heard in Jagrat is Svapna.
What is Sushupti?
That state in which there is total absence of knowledge of objects is deep sleep state. It is a remembrance in Jagrat state of the kind of experience, “I enjoyed sound sleep. I knew nothing.”
Moksha
What is the nature of Moksha?
Sarvaduhkhanivritti (removal of all kinds of pain), and Paramanandaprapti (attainment of Supreme, imperishable, eternal Bliss of Brahman).
What does Brahmajnana do?
It destroys Avidya and its effects (Karya), viz., the bodies and the whole Samsara. It frees you from the miseries of birth and death. It makes you absolutely fearless, free and independent. All your doubts like “whether I am body or Prana or Buddhi” will vanish in toto. You will become Anamaya, free from disease, old age and death. You will have no fear of death or enemies. You will shine as the effulgent, resplendent Purusha Supreme.
Dewavrat Buit
M.Sc(maths),Jyotish Shastri,
Radionic Analyst
4A;Pranesh Appartments,
S.A.Road, Laxmi Nagar,
NAGPUR 440022.
Ph.917123295442
(The present article is basically not on Jyotisha. But to understand the jyotisha in better way one must understand the Vedic concepts given in different texts such as Nyaya, Tarka, Samkhya etc. This article is an attempt to sumerise all such concepts which will definitely create a wider canvas in understanding of Vedanga Jyotish)
-Dewavrat Buit
The Vedanta Philosophy is best taught through practical illustrations of daily life, because its abstract truths cannot be understood by the finite intellect very easily. The main purport of Vedanta is that Brahman alone is real and the whole world of appearance is unreal, and that the Jiva is nothing but Brahman Itself. This abstruse theory cannot be comprehended by ordinary men of small understanding, who are immersed in the life of relativity and ignorance. They are taught this sublime Truth by means of illustrations suitable to them, so that they may fix their minds on the Reality through various angles of vision.
1. Rajjusarpa-Nyaya
In the twilight a man treads upon a rope, and mistaking it for a poisonous snake, jumps in hurry, and cries out in fear. His heart throbs quickly. But when a light is brought by a friend of his, he finds that it is not a snake but only a rope, and then all his fears vanish. This is to illustrate the unreality of the world and its superimposition on the supreme Brahman. Brahman is the Reality and the world is only a superimposition on Brahman just as the snake is a superimposition on the rope.
2. Mrigatrishna-Nyaya
In the desert a traveller sees at noon a mirage where water, meadows, trees and mansions are seen. He believes the sight to be a true one and pursues the spot. The nearer he thinks he is to the spot the further it retreats from him. He leaves his way out far and wanders in the desert. Then he realises that he has done a mistake in straying away from his path in search of this false appearance of water.
w . He once again does not get deceived by this kind of mirage. This is given, in Vedanta, to illustrate the falsity of the universe which appears to give pleasure, with objects for indulgence, to the wanderer, the Jiva. When the Jiva realises through Jnana or Knowledge of the Self, that this world is unreal and that he had done a mistake in turning away from the true path leading to his original State of Perfection or Svarupa, he stops from running after the false mirage of this life of sensual pleasure on earth. The world is only an appearance, just like a mirage which is only an appearance of sun’s rays.
3. Shuktirajata-Nyaya
This is similar to ‘Akashanilima-Nyaya’ or ‘Stambha-Nara-Nyaya’ (Man in the post). These are also similar to Rajjusarpa-Nyaya. These illustrate the superimposition of the unreal on the real. The mother-of-pearl is mistaken for pure silver, the attributeless sky appears blue, the post is mistaken for a man at night. The knowledge of the Supreme Brahman, the Reality, comes after proper understanding, through discrimination, patience, endurance, renunciation and meditation. The world is an appearance of Brahman, just as the man in the post is only an appearance of the post, and the silver in nacre an appearance of nacre.
4. Kanakakundala-Nyaya
This is similar to Mrittika-Ghata-Nyaya and the analogy of iron and implements. All the ornaments are made of one type of gold, but they are of diverse forms. They are all gold only in reality. There are various kinds of jars, pots and vessels, big and small, round and narrow, and of all forms, but all of them are but mud in reality. Various kinds of implements and tools are manufactured, with various forms and uses, but all of them are iron only in reality.
The names of those various formations and their forms are false, since they are, in reality, only the original source, the gold, mud or iron. This is to illustrate that the various names and forms of this world and its contents are simply false, for all are in essence Brahman only. Brahman alone is appearing in many names and forms.
5. 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.
6. Sphatikavarna-Nyaya
This is the analogy of colour in crystals. The Sphatika or the brilliant crystal is pure in itself and has no particular colour of its own. But when a coloured object is brought near it, it reflects the same colour and itself appears to be of that colour,—blue, red or whatever it be. In the same manner, Brahman or the Atman is colourless, taintless and attributeless, but only the Upadhis or the limiting adjuncts make it appear as different and of various qualities, names and forms.
7. Padmapatra-Nyaya
This is the analogy of the lotus-leaf and water. Rain water often falls on a lotus-leaf but the water drips down and the leaf does not get stained by or attached to the water on it. In the same manner, this Atman or Brahman is untainted, though there are countless worlds rolling in it, and countless bodies are seen to be put on by it.
8. 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.
9. Oornanabhi-Nyaya
The spider brings forth the thread from its mouth to weave its web and withdraws it again into its mouth. But the thread is nothing but the body of itself and is one with it. Even so this world is projected forth by Brahman and then again withdrawn by Brahman. But the world is nothing but the Being of Brahman only appearing. This shows that all is Brahman alone in reality.
10. 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.
11. Ghatakasa-Nyaya
This is the analogy of ether in a pot. There is the great Ether or the Mahakasa pervading the whole universe and there is the same ether inside a jar also. But the ether in a jar can be differentiated from the great ether on account of the ether being enclosed and contained by the jar. But the ether is in no way affected even in the least by the partitions made by the walls of the jar. When the jar is broken the ether in the jar becomes one with the great ether, having undergone no change at any time.
Even so, the Atman in the individual is partitioned by the mind and the body, but, in reality, it is one with the great Paramatman, the Supreme Soul. When the body is broken and the mind is destroyed the Atman becomes one with the Supreme Brahman, having undergone no change due to the appearance of the mind and the body, the products of Avidya or Upadhi or ignorance.
12. Bhramara-Kita-Nyaya
The Bhramara or the wasp is said to sting the insects or the Kitas which it brings to its hive and through stinging them and poisoning them makes them feel its presence alone everywhere, at all times. The insects, so to say, meditate on the presence of the wasp, at all times, and in turn become wasps themselves thereby. This is to show that by meditating on the formula ‘Aham Brahma Asmi’ or ‘I am Brahman’ the Jiva becomes Brahman itself in the end.
13. 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.
14. Arundhati-Nyaya
To show to a person the star Arundhati in the sky, one points out at first to a big star above and says that that big star is Arundhati. The person is first led to a big star that is clearly seen and is said that that is the Arundhati. Then after rejecting that star the real star is shown. Even so, the aspirant is at first shown a physical method of approaching the Reality through service and formal worship of forms, but afterwards he is led gradually to the Supreme Truth which is formless and impersonal.
15. Bija-Vriksha-Nyaya
The seed is the cause of the tree and the tree is the cause of the seed. It cannot be said which is the cause of which. This is to illustrate that every question and statement has got a counter-question and counter-statement, that every this is also every that, that the whole world is bound in relativity, and that the Ultimate Truth is Silence, which Dakshinamurti followed.
16. Markata-Kishora-Nyaya
The child of a monkey catches hold of the mother’s breast and never leaves it even in times of extreme danger. It does not rely upon the mother for its safety, but struggles for itself. This is to illustrate the nature of the aspirant on the path of Jnana-Sadhana, who does not rely upon any external help or grace for his salvation, but struggles for himself and attains Wisdom of the Self.
17. 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.
18. 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.
19. Dandapoopa-Nyaya
When many cakes are tied to a stick and one says, “the stick has been pulled down and is not to be found”, it naturally follows that the cakes also are missing. This is to illustrate that all doubts are cleared and desires pacified when it is known that Existence is Eternal, Infinite and Changeless, Undivided, Intelligence and Bliss!
20. Kshaurikaputra-Nyaya
A king asked a barber to bring the most beautiful boy in his kingdom. The barber searched in the whole country but could not find a really beautiful one. He felt very sorry and came to his house in distress. But finding his own son in his house, who was actually an embodiment of ugliness, he thought that his son was the most beautiful in the world and brought him to the king. This is to illustrate that whatever is dear to one and whatever is one much attached to, is found to be the best and the most precious and that men have love only for the world, as they are strongly attached to it. Everyone is shut up within his own limited individual experience.
21. Visha-Krimi-Nyaya
Worms revelling in poisonous substances are not affected by that poison and are happy there. This is to denote that, though a thing is worthless and low to one, it may be very good to another and may be the very thing that the other wants and craves for, and also vice versa. It illustrates that creatures of the world are happy in it, for they know not anything higher.
22. Kakataliya-Nyaya
A crow came and sat on a palmyra tree, and just at that time, a fruit of that tree fell on its head and killed it. The falling of the fruit had really no connection with the crow’s sitting on the tree. The coincidence of the two events was merely accidental. This illustration is used to describe anything which is purely accidental and has no reason behind. It is said in the Yogavasishtha that the appearance of a common world to many Jivas, each of whom has really an independent world of itself, is only accidental (Kakataliya) and has no reason or any other meaning for it whatsoever.
ABC OF VEDANGA JYOTISH
How many bodies are there in an individual (Jiva)?
There are three bodies in every individual (Jiva).
Names are as follows:
The physical body or the gross body (Sthula Sarira), the astral body or the subtle body (Sukshma Sarira or Lingadeha) and the causal body or the seed body (Karanasarira) are the three bodies.
The shell of a tamarind corresponds to the physical body. The pulp represents the subtle body. The seed corresponds to the causal body. Ice represents the physical body. H2O represents the subtle body. The Tanmatras or root-elements correspond to the causal body.
What are the components of the physical body?
The physical body is composed of five elements, viz., earth (Prithvi), water (Apah), fire (Tejas), air (Vayu) and space (Akasa).
What are the seven primary essences (Sapta-Dhatus) of the physical body?
Chyle (Rasa), blood (Asra), flesh (Mamsa), fat (Medas), bone (Asthi), marrow (Majja) and semen (Sukla), are the seven primary essences of the physical body.
What are the Shad-bhava-vikaras (six modifications of the body)?
Asti (existence), Jayate (birth), Vardhate (growth), Viparinamate (change), Apaksheeyate (decay), Vinashyate (death), are the six modifications or changes of the body.
What are the links with which the body is connected?
The body (Deha), action (Karma), love and hate (Raga-dvesha), egoism (Ahamkara), non-discrimination (Aviveka) and ignorance (Ajnana) are the seven links of the chain of Samsara (world-experience). 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. If you want to free yourself from the pain of birth and death, destroy ignorance (Ajnana), the root cause of this Samsara (world-experience), through the attainment of the Knowledge of Brahman or the Absolute. When ignorance is removed, all the other links will be broken by themselves. This physical body of yours is the result of your past actions and is the seat of your enjoyment of pleasure and pain
Why is the body called Sarira or Deha?
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.
What is the composition of the subtle body?
The subtle body is composed of nineteen principles (Tattvas), viz., five Jnana Indriyas or organs of knowledge, five Karma Indriyas or organs of action, five Pranas or vital airs, Manas or mind, Buddhi or intellect, Chitta or the subconscious and Ahamkara or the ego. It is a means of enjoying pleasure and pain.
When will this subtle body get dissolved?
It gets dissolved in Videha Mukti or disembodied Liberation.
What is the causal body (Karana Sarira)?
The beginningless ignorance that is indescribable is called the causal body. It is the cause of the gross and the subtle bodies.
How can I transcend the three bodies?
Identify yourself with the All-pervading, Eternal Atman. Stand as a witness (Sakshi) of all experiences. Know that the Atman is always like a king—distinct from the body, organs, vital breaths, mind, intellect, ego and Prakriti—the Witness of their attributes.
What is meant by a Kosha?
Kosha means a sheath.
Just as a pillow-cover is a covering or a sheath for the pillow, just as a scabbard is a sheath for the sword or the dagger, so also this body, Pranas, mind, intellect and the causal body are sheaths that cover the Atman or the Soul.
here is the singlet close to the body; over this there is the shirt; over the shirt there is the waist-coat; over the waist-coat there is the coat; over the coat there is the overcoat. Even so, the Atman is enveloped by these five sheaths.
How many sheaths are there in the body?
There are five sheaths.
Names are as follows :
Annamaya Kosha,
Pranamaya Kosha,
Manomaya Kosha,
Vijnanamaya Kosha and
Anandamaya Kosha
What is Annamaya Kosha?
Annamaya Kosha is food-sheath. It is the gross body made up of the five gross elements.It is called Annamaya Kosha, because it lives on account of food, it is made up of the essence of food, and, finally, it returns to food (earth or matter).
What is Pranamaya Kosha?
Pranamaya Kosha is the vital sheath.
It is made up of the Pranas or the vital airs and the five Karmendriyas or organs of action.
How many Pranas are there?
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.
What is the function of Prana?
Ucchvasa and Nihshvasa (inhalation and exhalation) are the functions of the Prana.
What is the function of Apana?
Excretion of faeces and urine is the function of the Apana.
What is the function of Vyana?
Circulation of blood is the function of Vyana.
What is the function of Udana?
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.
What is the function of Samana?
Digestion of food is the function of Samana.
What is the function of Naga?
Belching and hiccough or eructation and vomiting are the functions of Naga.
What is the function of Kurma?
Closing and opening of eyelids are the functions of Kurma.
What is the function of Krikara?
Causing of hunger is the function of Krikara.
What is the function of Devadatta?
Yawning is the function of Devadatta.
What is the function of Dhananjaya?
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.
The gross Prana does the functions of breathing, digestion, excretion, circulation, etc. The subtle Prana generates thought.
What are the two divisions in Prana?
Gross Prana and subtle Prana are the two divisions in Prana.
What is Manomaya Kosha?
Manomaya Kosha is the mind-sheath.
What does the mind-sheath consist of?
The mind-sheath consists of the mind (Manas), the subconscious (Chitta) and the five Jnanendriyas or the sense-organs of knowledge.
What is Vijnanamaya Kosha?
It is the intellectual sheath.
What does the intellectual sheath consist of?
It consists of the intellectual and the ego working with the help of the five Jnanendriyas or the sense-organs of knowledge.
What is Anandamaya Kosha?
It is the bliss-sheath.
Why is it called Anandamaya Kosha?
Because through it the Jiva or the individual soul experiences bliss during deep sleep and at the time of experiencing the effect of a Sattvic deed.
What does the bliss-sheath consist of?
It is a modification of Prakriti and consists of the Vrittis called Priya, Moda and Pramoda.
How many Koshas are in the physical body?
One Kosha—Annamaya Kosha.
How many Koshas are in the physical body?
One Kosha—Annamaya Kosha.
How many Koshas are in the Linga-shareera or subtle body (Astral body)?
Three sheaths, viz., Pranamaya, Manomaya, Vijnanamaya.
How many sheaths are in the causal body or Karana Sarira?
One sheath, viz., Anandamaya Kosha.
How many sheaths operate during the waking state?
The five sheaths function during the waking state.
How many sheaths function during the dream state?
Pranamaya, Manomaya, Vijnanamaya and Anandamaya Kosha function during dreaming state. Vijnanamaya and Anandamaya Kosha function partially.
How many sheaths function during deep sleep?
Only one, viz., Anandamaya Kosha.
Gunas
What Guna is found in the physical body?
Tamoguna.
What Guna is found in the Pranamaya Kosha?
Rajoguna.
What is the Guna found in the Manomaya Kosha?
Sattva mixed with Tamas.
What is the Guna found in the Vijnanamaya Kosha?
Sattva mixed with Rajas.
What is the Guna found in the Anandamaya Kosha?
Sattva, technically called the Malina-Sattva (mixed with Rajas and Tamas) in contrast with Suddha-Sattva of which Maya is the embodiment.
Where are the Karmendriyas located?
In the Pranamaya Kosha.
Where are the Jnanendriyas located?
In the Manomaya Kosha.
Where does Jnanasakti rest?
In the Vijnanamaya Kosha.
Where does Iccha Sakti rest?
In the Manomaya Kosha (mind).
Where does Kriya Sakti rest?
n the Pranamaya Kosha.
Illustration of the function of Jnana Sakti, Iccha Sakti and Kriya Sakti. 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.
hat are the attributes of the Anandamaya Kosha?
Priya, Moda, Pramoda.
What is Priya?
The joy you experience when you look at an object you like
What is Moda?
The great joy you feel when you possess the object you like.
What is Pramoda?
The greatest joy you experience after enjoyment of the object you like.
What are the Vikaras (modifications) of the Annamaya Kosha?
Existence, birth, growth, change, decay and death.
What are the Dharmas of the Pranamaya Kosha?
Hunger and thirst, heat and cold.
What are the Vikaras of the Manomaya Kosha?
Sankalpa-Vikalpa (thinking and doubting), anger, lust, Harsha (exhilaration), Soka (depression) and Moha (delusion), etc. There are sixteen modifications of the Manomaya Kosha.
What are the functions of the Vijnanamaya Kosha?
Discrimination and decision or determination (Viveka and Adhyavasaya or Nischaya), Kartritva and Bhoktritva (agency and enjoyership).
What is the Dharma of the Anandamaya Kosha?
Experience of happiness.
The Pranamaya Kosha is subtler than and pervades the Annamaya Kosha. The Manomaya Kosha is subtler than and pervades the Pranamaya and Annamaya Koshas. The Vijnanamaya Kosha is subtler than and pervades the Manomaya, the Pranamaya and the Annamaya Koshas. The Anandamaya Kosha is subtler than all the other four Koshas and pervades all of them.
Adhyaropa Apavada
What is the relation between the Kosha and the Atman?
nyonya-Adhyasa.
What is Anyonya-Adhyasa?
Anyonya-Adhyasa is mutual superimposition. The attributes of the five sheaths are superimposed on the Atman. The attributes of the sheaths, e.g., change pain, etc., are falsely attributed to the pure soul or the Atman. The attributes of the Pure Atman such as Existence, Knowledge, Bliss, Purity, Consciousness are transferred to the five sheaths.
What is Adhyaropa?
Adhyaropa is superimposition. Just as the snake is superimposed on the rope, the five Koshas are superimposed on the Atman.
What is Apavadayukti?
w It is sublation or negation of the five sheaths through “neti-neti” doctrine.
What are the Shad Urmis?
Birth and death (for the physical body), hunger and thirst (for the Pranamaya Kosha), grief and delusion (Soka and Moha) for the Manomaya Kosha.
Why are they called Urmis?
Just as there are waves in the ocean, these Shad Urmis are the waves in the ocean of this Samsara.
Avidya
What is the cause of superimposition or Adhyasa?
Avidya or ignorance.
What is the Adhara or Adhishthana for Avidya?
Brahman.
How can Avidya remain in pure Brahman.
It is Anirvachaneeya. From the viewpoint of the Absolute there is neither Jiva nor Avidya nor the five sheaths. Avidya exists only for the Jiva.
What is the other name for Avidya?
Anandamaya Kosha or Karanasarira of Jiva or individual soul.
What does Avidya consist of?
It consists of Vasanas and Samskaras. The impression of the whole Sanchita Karma of all your past births are lodged there.
Three Avasthas
What are the three Avasthas?
Jagrat Avastha (waking state), Svapna Avastha (dreaming state), Sushupti Avastha (deep sleep state).
What is meant by Avastha?
Avastha means a state.
What is Jagrat Avastha?
It is the state of waking consciousness. That state in which objects are known through the senses is known as Jagrat.
What is Svapna Avastha?
That state in which objects are perceived through the impressions produced during waking state is called Svapna or dreaming state. The consciousness of the subtle, inner, subjective Prapancha or world, which during the quiescence of the sense-organs arises in the form of the percipient and object of perception by virtue of the latent impressions of what is seen and heard in Jagrat is Svapna.
What is Sushupti?
That state in which there is total absence of knowledge of objects is deep sleep state. It is a remembrance in Jagrat state of the kind of experience, “I enjoyed sound sleep. I knew nothing.”
Moksha
What is the nature of Moksha?
Sarvaduhkhanivritti (removal of all kinds of pain), and Paramanandaprapti (attainment of Supreme, imperishable, eternal Bliss of Brahman).
What does Brahmajnana do?
It destroys Avidya and its effects (Karya), viz., the bodies and the whole Samsara. It frees you from the miseries of birth and death. It makes you absolutely fearless, free and independent. All your doubts like “whether I am body or Prana or Buddhi” will vanish in toto. You will become Anamaya, free from disease, old age and death. You will have no fear of death or enemies. You will shine as the effulgent, resplendent Purusha Supreme.
Dewavrat Buit
M.Sc(maths),Jyotish Shastri,
Radionic Analyst
4A;Pranesh Appartments,
S.A.Road, Laxmi Nagar,
NAGPUR 440022.
Ph.917123295442
posted by Dewavrat Buit | 6:03 PM
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