‘Yoga’ — The Only Means To Achieve Divine Transformation
The Sukuma sarira is not destroyed at the same time as the sthula sarira receives destroyed. It until the jivatma stays mukti. The cycle of births of the Sukuma sarira at the side of jicama continues until its miles destroyed at the time of pralaya, most effective to be reunited in the next system. Paramatman is called the Karana sarira (the primal cause of being). While the Karana sarira of all residing beings is not distinctive, one (i.E. The Paramatma), the sthula sarira, and Sukuma sarira of all dwelling beings are extraordinary.
There are two forms of approach that Atma does karma – the internal contraptions and the external gadgets. Mana, buddhi, ahamkara, and Citta are inner methods while the hands, legs, nostrils, eyes, ears, mouth are outside means. There are a total of eleven indriyas within the human frame – the 5 karmendriyas, the five jnanendriyas, and the manas. To be in a country of Sankalpa and to be in a country of vikalpa is the leader function or characteristic of manas. Among the five jnanendriyas, the feature of ghana is olfaction, asana to flavor, cause – to see, srotra – to pay attention, and take – to experience. Likewise, the feature of the five karmendriyas are – hands for giving and receiving, legs for movement, tongue for speaking and eating meals, urinary orifice for expelling urine and procreation, and anus for expelling feces.
The essential work of buddhi is to make selections. The paintings of ahankara make one sense ‘I-ness,’ that is, ‘I exist.’ According to Sankhya-darsana, there is a specific and brief method of formation of sarira and the world. First of all, from prakrti emerges maha tattva, from maha tattva bureaucracy ahankara, from ahankara the 5 mantras and indriyas are created, and from the mantras, the 5 mahabhuta tattvas are formed. From the 5 mahabhuta sarira and samsara is formed. The instruments that are nearest to the Atma are mana, buddhi, citta, and ahamkara. That is why they’re also referred to as Antahkarana or Antahkarana catustya.
Asma bhavatu nastanuh. (Rgveda-6.75.12)
This way, our body should be effective and strong like vajra, due to the fact to live existence, being diseased is a sin in this international. Sarira is of 3 sorts:
1. That that’s visible and gross is called the sthula sarira. Eg. Rama, Syama, Sita and Sumitra.
2. That which is not visible is the Sukuma sarira (Uintah-cetana).
3. Isvara svarupa which is the kdrana sarira.
When someone through the yogic practices can close the external stores of the body, and the focus rises through the Ajna chakra into the Sahasrara chakra, he is truly linked with the brahmana. Then the frame does no longer stays temporarily and spatially restricted as a Rama, Syama, Sita, Savitri; however, the complete cloth of brahmana will become his sarira. The dharma of turiya sarira (Karana sarira) is to turn out to be blissfully absorbed within the Paramatma because it dwells in the samadhi nation. That that’s formed with the aid of aggregate of Pancha tattva is sthula sarira.
The similarities between Isvara and jivatma are that both are cetana, sacred, indestructible, eternal, and formless. While Isvara is omniscient, Atma knows a little. Isvara possesses the finest such; Atma does no longer has sukha. Atma both goes in the direction of Isvara or seeks worldly Partha to locate sukha. From the angle of time and vicinity, jivatma is not very a ways from Isvara. Isvara remains with the jivatma whenever and location. Due to Ajanta, the jivatma strays some distance faraway from Isvara. Those jivatmas that both do not know or do no longer take Isvara’s delivery or do now not partake in bhakti emerge as separated from Isvara. Jivatma, atma, jiva, Indra, purusa, Dehi, Sariri, Vaisvanara and so forth. Are various names for jivatma that are mentioned in Vedas and other sastras.
Living being or jiva is the amrita-Putra of Paramatma. Jivatma in its default nation can never be Parmesvara. Jivatma can never be omniscient, omnipresent, and almighty; Paramatma has a lot of these features. This is the distinction between Paramatma (Brahma) and jicama. Whenever a person frees the self from ego, durvikara, and panca-papas and engrosses it (the self) in Satta in Isvara, then the self after extinguishing the false experience of ‘aham’ turns into comfortable like Isvara himself. The jivatma is free to do its karma. It is likewise loose in deciding on Punya karma’s culmination by the machine of Isvara’s design. Similarly, a few are sure to enjoy the fruits of sinful karma because each java is sure to experience the result of its karma, whether or not true or horrific.
That which is very diffused, very small and remains in a single vicinity; that that could experience expertise; which does now not have a look, color, scent or weight, that that’s indestructible, which by no means had a beginning and always will continue to be eternal; that which puts at the sarira of human, animals, birds, and insects, etc. And that which is free for doing karma is referred to as the jivatma. In the country of pralaya or dissolution, the bonded jivatma continue to be in a comatose state because they have the capacity to acquire understanding; however, it does not show up inside the absence of mediums like sarira, mana and buddhi, and so on. In the kingdom of pralaya, the liberated atmas remain conscious and are absorbed in the bliss of Paramatma. Jivatma is neither female nor male nor of the third gender. It does now not have any gender. Jivatma is not a part of Isvara. Isvara is unbroken and one. It has no elements.