‘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 suksma sarira at the side of jicama goes on until it’s 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 however one (i.E. The Paramatma), the sthula sarira and suksma sarira of all dwelling beings are extraordinary.
There are two forms of approach thru which Atma does karma – the internal contraptions and the external gadgets. Mana, buddhi, ahamkara, and citta are inner method while the hands, legs, nostril, 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 ghrana is olfaction, rasana to flavor, caksu – to see, srotra – to pay attention and tvak – 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 faeces.
The essential work of buddhi is to take selections. The paintings of ahankara is to 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 mahatattva, from mahatattva bureaucracy ahankara, from ahankara the 5 tanmantras and indriyas are created, and from the tanmantras 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 as antahkarana or antahkarana catustya.
Asma bhavatu nastanuh. (Rgveda-6.75.12)
This way that 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 suksma sarira (antah-cetana).
Three. Isvara svarupa which is the kdrana sarira.
When someone through the yogic practices is able to close the external stores of the body and the focus rises through the ajna cakra into the sahasrara cakra, then he is truly linked with the brahmanda. Then the frame does no longer stay temporarily and spatially restricted as a Rama, Syama, Sita, Savitri however the complete cloth of brahmanda 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 pancatattva is sthula sarira.
The similarities among Isvara and jivatma is that both are cetana, sacred, indestructible, eternal and formless. While Isvara is omniscient, atma knows a little. Isvara possesses the finest sukha, atma does no longer have sukha. Atma both goes in the direction of Isvara or seeks worldly padartha in ordes 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 ajnanta, the jivatma strays some distance faraway from Isvara. Those jivatmas which both do not know or do no longer take delivery of Isvara, or do now not partake in bhakti, emerge as separated from Isvara.
Jivatma, atma, jiva, Indra, purusa, Dehi, Sariri, Vaisvanara and so forth. Are the various names for jivatma that are mentioned in Vedas and others sastras.
Living being or jiva is the amrta-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 jivatma. Whenever a person frees the self from ego, durvikara and panca-papas and engrossess 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 the culmination of punyakarma in accordance with the machine of Isvara’s design. Similarly a few are sure to enjoy the fruits of sinful karma because each jlva is sure to experience the end 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 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 got the capacity to acquire understanding however it does now 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 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.