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When the Antahkarana body is built, we realise that we are the immortal Self and live in the Antahkarana Sarira like in an inner house, for which the dense physical sheath is like an outer house.
Even after dropping the physical body the inner house remains. The house becomes a temple when in the Antahkarana Sarira an image of almighty or of the Inner Master/ Higher self is installed.
We can contemplate it as an image or a radiant light in human form, and thus the qualities of the divine manifest in us more and more.
When the bridge between the buddhic and the mental plane is built, intuition happens.
The master speaks and guides us from inside and brings about the transformation of our personality.
We can also speak with him and ask for guidance and advice.
****
Linga Sarira And Antavaha Sarira
Mind is the most important Tattva of Linga Sarira.
Linga Sarira is the astral body or Sukshma Sarira that is linked to the physical body through physical Prana.
It separates itself at death from the physical body and travels to Svarga or heaven. It is this body that does Avagamana (coming and going).
This body melts in Videha Mukti (disembodied salvation).
There is a difference between Linga Sarira and Antarvaha Sarira.
Linga Sarira is astral body with seventeen Tattvas, viz., five Karma-Indriyas, five Jnana-Indriyas, five Pranas, Mind and Buddhi.
Antarvaha Sarira is very pure. It is full of Sattva. It is free from Rajas and Tamas. It is with this body that a Yogi passes from one body to another (Parakaya-Pravesa). Lila, through the grace of Sarasvati, came out of the physical body and travelled to higher worlds with this Antarvaha Sarira.
You will find this in the Yogavasishtha. Sri Sankaracharya, Raja Vikramaditya, Hastamalaka and Tirumular had Antarvaha Sarira.
With the help of this special kind of pure body, they passed into the bodies of other persons.
A Yogi with Antarvaha Sarira has Sat-Sankalpa or Suddha Sankalpa.
The Mental Body
Just as the physical body is composed of solid, liquid and gaseous matter, so also the mind is made up of subtle matter of various grades of density with different rates of vibration. A Raja Yogi penetrates through different layers of mind by intense Sadhana.
The mental body varies much in different people. It is composed of coarse or finer matter, according to the needs of the more or less unfolded consciousness connected with it. In the educated, it is active and well-defined; in the undeveloped, it is cloudy and ill-defined.
There are several zones or slices in the mental body just as there are various compartments in the brain for particular types of thought. During intense anger, the whole mind is suffused with the black hue of malice and ill-will, which expresses itself in coils of thunderous blackness, from which fiery arrows of anger dart forth, seeking to injure the one for which the anger is felt.
****
Fourfold Mind Or Antahkarana Chatushtaya
Antahkarana is a term used by the Vedantins to include mind, Buddhi, Chitta and Ahankara. When used in a broad sense, it means the internal instrument. 'Antah' means internal; 'Karana' means instrument. It is the inner instrument (as distinguished from the term Bahya Karana, outer instrument or the senses or Indriyas) through which you sense, perceive, think and reason out.
Ahankara is derived from Prithvi-Tanmatra. (Tanmatras are Sukshma Bhutas or subtle elements. The five gross elements are derived from the Tanmatras.) Chitta is derived from Jala-Tanmatra; Buddhi from Agni-Tanmatra; mind from Vayu-Tanmatra; heart from Akasa-Tanmatra.
Mind is Chetana (intelligent) when compared with the senses. It is Jada (non-intelligent) when compared with Buddhi. Sankhya Buddhi or Buddhi in Sankhya Philosophy is will and intellect combined. Some put Chitta under mind, Ahankara under Buddhi.
Manas, Buddhi, Chitta and Ahankara are only Vritti-bhedas or functional aspects of the mind. The Manas has all things for its objects and extends through the past, present and future; it is one only, but has various functions. You are a Judge when you exercise your judicial powers in the court. You are a cook when you work in the kitchen. You are a president of an association when you sit in the chair in that capacity. You are the same man, but you function differently and you are called by different names according to those different functions. Similarly, when the mind does Sankalpa-Vikalpa (will-thought and doubt), it is called Mind; when it discriminates and decides, it is Buddhi; when it self-arrogates, it is Ahankara; when it is the storehouse of Samskaras and seat of memory, it is Chitta; also when it does Dharana and Anusandhana.
Who gave coolness to water, warmth to fire, motion to air? These qualities are their very nature. Even so, mind has got its Svabhava of running towards objects, Buddhi of determining, Ahankara of self-assertion and self-identification, Chitta of thinking (Smriti) of those objects which are identified by Ahankara.
When the mind is at work, Buddhi and Ahankara work simultaneously along with the mind. Mind, Buddhi and Ahankara work in healthy co-operation. Mind makes Sankalpa-Vikalpa. It thinks whether a certain thing is good or bad. Buddhi comes for determination. It is Buddhi which discriminates the Vishaya (Nischyatmika, Vyavasayatmika).
The Svarupa of mind is thought only. Mind is Sankalpa-Vikalpatmaka. It is Vyakaranatmaka when it forwards the decisions of Buddhi, the messages from Buddhi, to the organs of action for execution. Mind selects, attends and rejects.
Intuition
Intuition is spiritual Anubhava. Knowledge through functioning of Karana-Sarira is intuition.Sri Aurobindo calls it super-mind or supramental consciousness.
Atma-Jnana
Atma-Jnana is above intuition. It transcends the Karana-Sarira. It is the highest form of Knowledge. It is the only Reality.
THOUGHT
Every change in thought makes a vibration in your mental body and this, when transmitted to the physical body, causes activity in the nervous matter of your brain. This activity in the nervous cells causes many electrical and chemical changes in them. It is thought-activity which causes these changes.
Shiva Raja Yogi Dr.Suresh
SPARK YOGA "Ignite your soul powers for Heavenly life"
Even after dropping the physical body the inner house remains. The house becomes a temple when in the Antahkarana Sarira an image of almighty or of the Inner Master/ Higher self is installed.
We can contemplate it as an image or a radiant light in human form, and thus the qualities of the divine manifest in us more and more.
When the bridge between the buddhic and the mental plane is built, intuition happens.
The master speaks and guides us from inside and brings about the transformation of our personality.
We can also speak with him and ask for guidance and advice.
****
Linga Sarira And Antavaha Sarira
Mind is the most important Tattva of Linga Sarira.
Linga Sarira is the astral body or Sukshma Sarira that is linked to the physical body through physical Prana.
It separates itself at death from the physical body and travels to Svarga or heaven. It is this body that does Avagamana (coming and going).
This body melts in Videha Mukti (disembodied salvation).
There is a difference between Linga Sarira and Antarvaha Sarira.
Linga Sarira is astral body with seventeen Tattvas, viz., five Karma-Indriyas, five Jnana-Indriyas, five Pranas, Mind and Buddhi.
Antarvaha Sarira is very pure. It is full of Sattva. It is free from Rajas and Tamas. It is with this body that a Yogi passes from one body to another (Parakaya-Pravesa). Lila, through the grace of Sarasvati, came out of the physical body and travelled to higher worlds with this Antarvaha Sarira.
You will find this in the Yogavasishtha. Sri Sankaracharya, Raja Vikramaditya, Hastamalaka and Tirumular had Antarvaha Sarira.
With the help of this special kind of pure body, they passed into the bodies of other persons.
A Yogi with Antarvaha Sarira has Sat-Sankalpa or Suddha Sankalpa.
The Mental Body
Just as the physical body is composed of solid, liquid and gaseous matter, so also the mind is made up of subtle matter of various grades of density with different rates of vibration. A Raja Yogi penetrates through different layers of mind by intense Sadhana.
The mental body varies much in different people. It is composed of coarse or finer matter, according to the needs of the more or less unfolded consciousness connected with it. In the educated, it is active and well-defined; in the undeveloped, it is cloudy and ill-defined.
There are several zones or slices in the mental body just as there are various compartments in the brain for particular types of thought. During intense anger, the whole mind is suffused with the black hue of malice and ill-will, which expresses itself in coils of thunderous blackness, from which fiery arrows of anger dart forth, seeking to injure the one for which the anger is felt.
****
Fourfold Mind Or Antahkarana Chatushtaya
Antahkarana is a term used by the Vedantins to include mind, Buddhi, Chitta and Ahankara. When used in a broad sense, it means the internal instrument. 'Antah' means internal; 'Karana' means instrument. It is the inner instrument (as distinguished from the term Bahya Karana, outer instrument or the senses or Indriyas) through which you sense, perceive, think and reason out.
Ahankara is derived from Prithvi-Tanmatra. (Tanmatras are Sukshma Bhutas or subtle elements. The five gross elements are derived from the Tanmatras.) Chitta is derived from Jala-Tanmatra; Buddhi from Agni-Tanmatra; mind from Vayu-Tanmatra; heart from Akasa-Tanmatra.
Mind is Chetana (intelligent) when compared with the senses. It is Jada (non-intelligent) when compared with Buddhi. Sankhya Buddhi or Buddhi in Sankhya Philosophy is will and intellect combined. Some put Chitta under mind, Ahankara under Buddhi.
Manas, Buddhi, Chitta and Ahankara are only Vritti-bhedas or functional aspects of the mind. The Manas has all things for its objects and extends through the past, present and future; it is one only, but has various functions. You are a Judge when you exercise your judicial powers in the court. You are a cook when you work in the kitchen. You are a president of an association when you sit in the chair in that capacity. You are the same man, but you function differently and you are called by different names according to those different functions. Similarly, when the mind does Sankalpa-Vikalpa (will-thought and doubt), it is called Mind; when it discriminates and decides, it is Buddhi; when it self-arrogates, it is Ahankara; when it is the storehouse of Samskaras and seat of memory, it is Chitta; also when it does Dharana and Anusandhana.
Who gave coolness to water, warmth to fire, motion to air? These qualities are their very nature. Even so, mind has got its Svabhava of running towards objects, Buddhi of determining, Ahankara of self-assertion and self-identification, Chitta of thinking (Smriti) of those objects which are identified by Ahankara.
When the mind is at work, Buddhi and Ahankara work simultaneously along with the mind. Mind, Buddhi and Ahankara work in healthy co-operation. Mind makes Sankalpa-Vikalpa. It thinks whether a certain thing is good or bad. Buddhi comes for determination. It is Buddhi which discriminates the Vishaya (Nischyatmika, Vyavasayatmika).
The Svarupa of mind is thought only. Mind is Sankalpa-Vikalpatmaka. It is Vyakaranatmaka when it forwards the decisions of Buddhi, the messages from Buddhi, to the organs of action for execution. Mind selects, attends and rejects.
Intuition
Intuition is spiritual Anubhava. Knowledge through functioning of Karana-Sarira is intuition.Sri Aurobindo calls it super-mind or supramental consciousness.
Atma-Jnana
Atma-Jnana is above intuition. It transcends the Karana-Sarira. It is the highest form of Knowledge. It is the only Reality.
THOUGHT
Every change in thought makes a vibration in your mental body and this, when transmitted to the physical body, causes activity in the nervous matter of your brain. This activity in the nervous cells causes many electrical and chemical changes in them. It is thought-activity which causes these changes.
Shiva Raja Yogi Dr.Suresh
SPARK YOGA "Ignite your soul powers for Heavenly life"
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