Prashnottara Vahini
Original in Telugu
Q. How then can this Parasparadhyasa (mutual error-caused superimposition) disappear?
A. Viveka (Discrimination) and Vijnana (Fully assimilated knowledge) will make it disappear.
Q. For the Jeevi (Individual Soul) i.e., consciousness reflected in the Buddhi (place where the sense of 'I' rises) and the Kutasta (Unchanging Base)—is there any Parasparadhyasa?
A. Though there exists no Parasparadhyasa between Kutasta and Jeeva, it appears so.
Q. How is that?
A. The Kutasta (Changeless Base) is Asamsari (beyond the cycle of birth and death), Asanga (detached or unaffected from the association of worldly people), and Nityamukta (ever-free). Still, due to Adhyasa (misconception, false cognition), it appears opposite or contrary. This is the result of Parasparadhyasa between Kutasta and Jeeva.
Q. Some elders say that the Lakshyartha (implied meaning) of the Mahavakyas (Great Aphorisms) of 'Tat' and 'Tvam' are the same, identical. Please enlighten me in a simplified manner.
A. Take the pot (Ghata), the building (Matha), and a picture (Pata). They are only Upadhis (manifesting mediums). They are not identical. But, the Akasha (Space or Ether) that is in all of these is the same. When the Upadhis are decayed, the Akasha in the Ghata, Matha, and Pata all merge as one. Light too is like this. There may be differences in the Upadhis but the property of radiance is one for all the lights.
Q. Well, Swami. You have said that the true mark of a human being, this body composed of the five elements, is to realize the Atma who is beyond the Pancha Kosas (Five Vestures). Who is that which is beyond the Pancha Kosas?
A. Kosa means Musugu—a veil or a cover. It is also called a vesture or a sheath that covers a sword. You must realize that the Atma covered up or hidden by these Pancha Kosas (Five Vestures), is the real 'I.' To see one's own Self means to remove all the vestures that enveloped the Self.
Q. Which are those Pancha Kosas in man?
A. They are called the Annamaya, the Pranamaya, the Manomaya, the Vijnanamaya, and the Anandamaya Kosas. They are five in all.
Q. What does Annamaya Kosa (the Kosa that is the modification of the food) mean?
A. Since this body emerges from the mother's womb as a result of the essence of the Annam (Food) partaken by the parents, it is called Annamaya Kosa. Besides, even after birth, it is grown and is being sustained by Annam alone. After death, it becomes part of the Earth which produces food. Since the source of its birth, sustenance, growth, and decay is Annam, it is called Annamaya Kosa.
Q. This Annamaya Kosa is the abode or seat of what?
A. It is the Sthula-deham, the Gross body, which experiences Bhoga (i.e., the fruits of Karma) in the form of Sukha (comforts and conveniences) and Dukha (grief or sorrows).
Q. Is that the only name it has? Or, has it any other name?
A. It has. It is called Bhogayatanam—an abode of experiences (of both happiness and sorrow).
Q. Next, the Pranamaya Kosa (the Kosa that is the modification of Air); what does that mean?
A. The Pancha Pranas (Five Life Forces) associated with the Pancha Karmendriyas (Five Senses of Action) are called Pranamaya Kosa. Or, the Pancha Pranas and Upa Pranas (Auxiliary Life Forces) together constitute Pranamaya Kosa.
Q. Swami! What are those Upa Pranas?
A. Naga, Kurma, Krikara, Devadatta, and Dhananjaya. These are the Upa Pranas.
Q. What is the action of each of these, may I know?
A. Naga causes belching; Kurma causes blinking of the eyelids; Krikara is responsible for sneezing; Devadatta causes yawning; Dhananjaya permeates the whole body and causes it to grow fat. Even after death, these affect the body and cause changes in the corpse. These Upa Pranas and Pancha Pranas together are termed as Pranamaya Kosa.
Q. What does Manomaya Kosa mean?
A. Panchendriyas (five senses) and Manas (Mind) together constitute Manomaya Kosa. It is inside the Pranamaya Kosa.
Q. What is mind and what is its Lakshanam (mark)?
A. That which causes the feeling of 'I' and 'Mine' (i.e., Aham Buddhi and Mamakara Buddhi) for the body and all things related to the body respectively; that which causes extroversion through the senses and is constantly restless.
Q. Swami! How is man to realize that he is separate from, beyond, and above, the Annamaya Kosa?
A. The body is not evident before birth or after death. It is seen only during the intervening period of time. The body has a beginning and an end, growth and decay. Such things are 'products,' 'effects', and effects are conditioned. So, the body too is a limited, conditioned thing. The wise man tells himself, 'I exist always. I am beyond modifications. I have neither beginning nor ending. I am separate from this Gross body. So, I cannot be this Annamaya Kosa. I am the Drashta (Knower) of the Annamaya Kosa.' When this knowledge is well established, he can realize that he is separate from, beyond, and above the Annamaya Kosa.
Q. How is one to realize that he is beyond the Pranamaya Kosa?
A. At night, when the individual is asleep, the Pranas, or vital airs are moving; but, one does not know what is happening in him or around him. He cannot know and welcome, if any relatives turn up during his sleep. He cannot fight, if enemies come during his sleep. He is inert and inactive like a log. So, the real 'I' is of the nature of Chaitanya (consciousness, activeness). 'My real nature is not the inertness like Pranas. I am the knower of the Annamaya Kosa, the Atman. So, I am separate from, beyond, and above the Pranamaya Kosa.'
Index
Preface
The Human Body and the Indriyas
The Fourteen Lokas
The Four Ashramas
Moksham and Karma
Vidya and Bhakti
Obstacles to Moksham
The Pancha Kosas
Yogam and Moksham
Jnanam and Yogam
Brahmavidya and Women
Ashramas and Varnas
The Shastras and Sannyasa
Mantra and Japa
Tapas
Astanga Yoga (The Eightfold Path of Yoga)
The Pancha Kosas
Original in Telugu
Q. How then can this Parasparadhyasa (mutual error-caused superimposition) disappear?
A. Viveka (Discrimination) and Vijnana (Fully assimilated knowledge) will make it disappear.
Q. For the Jeevi (Individual Soul) i.e., consciousness reflected in the Buddhi (place where the sense of 'I' rises) and the Kutasta (Unchanging Base)—is there any Parasparadhyasa?
A. Though there exists no Parasparadhyasa between Kutasta and Jeeva, it appears so.
Q. How is that?
A. The Kutasta (Changeless Base) is Asamsari (beyond the cycle of birth and death), Asanga (detached or unaffected from the association of worldly people), and Nityamukta (ever-free). Still, due to Adhyasa (misconception, false cognition), it appears opposite or contrary. This is the result of Parasparadhyasa between Kutasta and Jeeva.
Q. Some elders say that the Lakshyartha (implied meaning) of the Mahavakyas (Great Aphorisms) of 'Tat' and 'Tvam' are the same, identical. Please enlighten me in a simplified manner.
A. Take the pot (Ghata), the building (Matha), and a picture (Pata). They are only Upadhis (manifesting mediums). They are not identical. But, the Akasha (Space or Ether) that is in all of these is the same. When the Upadhis are decayed, the Akasha in the Ghata, Matha, and Pata all merge as one. Light too is like this. There may be differences in the Upadhis but the property of radiance is one for all the lights.
Q. Well, Swami. You have said that the true mark of a human being, this body composed of the five elements, is to realize the Atma who is beyond the Pancha Kosas (Five Vestures). Who is that which is beyond the Pancha Kosas?
A. Kosa means Musugu—a veil or a cover. It is also called a vesture or a sheath that covers a sword. You must realize that the Atma covered up or hidden by these Pancha Kosas (Five Vestures), is the real 'I.' To see one's own Self means to remove all the vestures that enveloped the Self.
Q. Which are those Pancha Kosas in man?
A. They are called the Annamaya, the Pranamaya, the Manomaya, the Vijnanamaya, and the Anandamaya Kosas. They are five in all.
Q. What does Annamaya Kosa (the Kosa that is the modification of the food) mean?
A. Since this body emerges from the mother's womb as a result of the essence of the Annam (Food) partaken by the parents, it is called Annamaya Kosa. Besides, even after birth, it is grown and is being sustained by Annam alone. After death, it becomes part of the Earth which produces food. Since the source of its birth, sustenance, growth, and decay is Annam, it is called Annamaya Kosa.
Q. This Annamaya Kosa is the abode or seat of what?
A. It is the Sthula-deham, the Gross body, which experiences Bhoga (i.e., the fruits of Karma) in the form of Sukha (comforts and conveniences) and Dukha (grief or sorrows).
Q. Is that the only name it has? Or, has it any other name?
A. It has. It is called Bhogayatanam—an abode of experiences (of both happiness and sorrow).
Q. Next, the Pranamaya Kosa (the Kosa that is the modification of Air); what does that mean?
A. The Pancha Pranas (Five Life Forces) associated with the Pancha Karmendriyas (Five Senses of Action) are called Pranamaya Kosa. Or, the Pancha Pranas and Upa Pranas (Auxiliary Life Forces) together constitute Pranamaya Kosa.
Q. Swami! What are those Upa Pranas?
A. Naga, Kurma, Krikara, Devadatta, and Dhananjaya. These are the Upa Pranas.
Q. What is the action of each of these, may I know?
A. Naga causes belching; Kurma causes blinking of the eyelids; Krikara is responsible for sneezing; Devadatta causes yawning; Dhananjaya permeates the whole body and causes it to grow fat. Even after death, these affect the body and cause changes in the corpse. These Upa Pranas and Pancha Pranas together are termed as Pranamaya Kosa.
Q. What does Manomaya Kosa mean?
A. Panchendriyas (five senses) and Manas (Mind) together constitute Manomaya Kosa. It is inside the Pranamaya Kosa.
Q. What is mind and what is its Lakshanam (mark)?
A. That which causes the feeling of 'I' and 'Mine' (i.e., Aham Buddhi and Mamakara Buddhi) for the body and all things related to the body respectively; that which causes extroversion through the senses and is constantly restless.
Q. Swami! How is man to realize that he is separate from, beyond, and above, the Annamaya Kosa?
A. The body is not evident before birth or after death. It is seen only during the intervening period of time. The body has a beginning and an end, growth and decay. Such things are 'products,' 'effects', and effects are conditioned. So, the body too is a limited, conditioned thing. The wise man tells himself, 'I exist always. I am beyond modifications. I have neither beginning nor ending. I am separate from this Gross body. So, I cannot be this Annamaya Kosa. I am the Drashta (Knower) of the Annamaya Kosa.' When this knowledge is well established, he can realize that he is separate from, beyond, and above the Annamaya Kosa.
Q. How is one to realize that he is beyond the Pranamaya Kosa?
A. At night, when the individual is asleep, the Pranas, or vital airs are moving; but, one does not know what is happening in him or around him. He cannot know and welcome, if any relatives turn up during his sleep. He cannot fight, if enemies come during his sleep. He is inert and inactive like a log. So, the real 'I' is of the nature of Chaitanya (consciousness, activeness). 'My real nature is not the inertness like Pranas. I am the knower of the Annamaya Kosa, the Atman. So, I am separate from, beyond, and above the Pranamaya Kosa.'