{"id":2673,"date":"2013-07-13T01:43:08","date_gmt":"2013-07-13T01:43:08","guid":{"rendered":"http:\/\/localhost\/?p=2673"},"modified":"2013-07-13T01:43:08","modified_gmt":"2013-07-13T01:43:08","slug":"06-the-cosmos-terms-from-indian-systems-vol-28-letters-on-yoga-i","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/28-letters-on-yoga-i\/06-the-cosmos-terms-from-indian-systems-vol-28-letters-on-yoga-i","title":{"rendered":"-06_The Cosmos Terms from Indian Systems.htm"},"content":{"rendered":"
\n\n\n
\n

\n\tSection Two <\/font><\/b><\/p>\n

 <\/p>\n

\n\tThe Cosmos:
\n<\/font><\/b><\/p>\n

 <\/p>\n

\n\tTerms from Indian Systems<\/font><\/b>  <\/font><\/p>\n

 <\/p>\n

\n

\n\tChapter One <\/font> <\/b><\/p>\n

 <\/p>\n

\n\tThe Upanishadic and Puranic Systems <\/font><\/b> <\/p>\n

 <\/p>\n

\n\tVirat
\n <\/a>
\n <\/b><\/p>\n

 <\/p>\n

Virat is the outer manifestation and if we take all that as Brahman without knowing what is behind the manifestation we shall fall into the intellectual error of Pantheism, not realising that
\nthe Divine is more than this outer manifestation and cannot be known by it alone. In the vital we may fall into the error of
\naccepting what is dark and imperfect on the same terms as that which makes for the light and divine perfection. There may be
\nmany other consequent errors also. <\/p>\n

 <\/p>\n

\n\tVisva or Virat, Hiranyagarbha or Taijasa,
\n\t<\/a> <\/b> <\/p>\n


\nPrajna or Ishwara
\n<\/b><\/p>\n

 <\/p>\n

These two sets of three names each mean the same things. Visva
\nor Virat = the Spirit of the external universe, Hiranyagarbha or Taijasa (the Luminous) = the Spirit in the inner planes, Prajna
\nor Ishwara = the Superconscient Spirit, Master of all things and the highest Self on which all depends. The Mental cannot be
\nIshwara. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

It
\nis the external consciousness, the inner consciousness, the superconscient that are meant [by <\/i>vaiś<\/font>vā<\/font>nara, taijasa and
\n<\/i>prā<\/font>j\u00f1<\/font>a
\nin the Mandukya Upanishad<\/i>]. The terms waking, dream, sleep are applied because in the ordinary consciousness of man the
\nexternal only is awake, the inner being is mostly subliminal and acts directly only in a state of sleep when its movements are
\nfelt like things of dream and vision; while the superconscient (supermind, overmind, etc.) is beyond even that range and is to
\nthe mind like a deep sleep.   <\/p>\n

 <\/p>\n

\n\t\t\tPage <\/font>\u2013
\n\t\t\t37<\/font><\/p>\n

\n

\n

\n\tVaisvanara, Taijasa, Prajna, Kutastha
\n\t<\/a> <\/b><\/p>\n

 <\/p>\n

But why do you want to connect these things with the soul?These four names [vaiś<\/font>vā<\/font>nara, taijasa,
\n\tPṛ̣āj̣̣\u00f1a, Kūṭ<\/font>astha<\/i>] are
\ngiven to four conditions of transcendent and universal Brahman or Self, \u2014they are merely conditions of Being and Consciousness \u2014the Self that supports the Waking State or sthula<\/i>
\nconsciousness, the Self that supports the Dream State or subtle consciousness, the Self that supports the Deep Sleep State or
\n\tCausal consciousness, karaṇ<\/font>a<\/i>, and the Self in the supracosmic
\nconsciousness. The individual of course participates, but these are conditions of the Self, not the Self and soul. The meaning of
\nthese expressions is fixed in the Mandukya Upanishad.<\/p>\n

 <\/p>\n

\n\tKarana, Hiranyagarbha, Virat <\/a> <\/b><\/p>\n

 <\/p>\n

\nThree planes \u2014<\/p>\n

(1) Karana (2) Hiranyagarbha (3) Virat <\/p>\n

The parallel between Vijnana or Karana Jagat of the Upanishad presided over by Prajna and equated with Sushupti, as
\nthe Hiranyagarbha world with Swapna and things subtle, does not altogether equate with my account of the Supermind. But it
\nmight be said that to the normal mind approaching or entering the Supramental plane it becomes a state of Sushupti. If the
\nwriter had put the superconscient sleep of Supermind \u2014for so the supramental state appears to the untransformed mind when
\nit touches or apprehends it, for it falls inevitably into such a superconscious sleep
\n\u2014then the difference would be cured. <\/p>\n

 <\/p>\n

\n\tThe Seven Worlds <\/a> <\/b><\/p>\n

 <\/p>\n

1. Bhu
\n\t\u2014Physical1 <\/p>\n

2. Bhuvah
\n\u2014Vital <\/p>\n

3. Swar
\n\t\u2014Mental <\/p>\n

 <\/p>\n

 
\n\t 1 The correspondent asked for the terms in Sri Aurobindo’s yoga system corresponding<\/i> <\/p>\n

\t<\/font> <\/p>\n

to the planes mentioned in the ancient yoga systems of India. \u2014Ed<\/font>.<\/i>
\n  <\/p>\n

 <\/p>\n

\n\t\t\tPage <\/font>\u2013
\n\t\t\t38<\/font><\/p>\n

\n

 4. Mahat
\n\u2014Vijnana (supramental) <\/p>\n

5. Jana
\n\t\u2014Ananda world
\nSachchidananda worlds <\/p>\n

6. Tapah
\n\t\u2014World of Chit-tapas
\nI <\/p>\n

7. Satya
\n\t\u2014World of Sat <\/p>\n

 <\/p>\n

\n\tThe Worlds of the Lower Hemisphere
\n\t<\/a> <\/b><\/p>\n

 <\/p>\n

The bhuvarloka <\/i>is not part of the material universe
\n\t\u2014it is the
\nvital world that goes by that name. Dyuloka <\/i>= mind world,  <\/i>
\nbhuvarloka <\/i>= vital world, bhūrloka <\/i>= material world. Svarloka<\/i> is the highest region of the
\ndyuloka<\/i>, but it came to be regarded
\nas identical with it. <\/p>\n

 <\/p>\n

\n\tTapoloka and the Worlds of Tapas
\n\t<\/a> <\/b><\/p>\n

 <\/p>\n

That is the original Tapoloka in which the principle is Chit and its power of Tapas, but there are other worlds of Tapas on the
\nother planes below. There is one in the mental, another in the vital range. It is one of these Tapas worlds from which the being
\nyou saw must have come.<\/p>\n

 <\/p>\n

  
\n\tPage<\/font> \u2013 39<\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Section Two   The Cosmos:   Terms from Indian Systems     Chapter One   The Upanishadic and Puranic Systems   Virat   Virat is…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[53],"tags":[],"class_list":["post-2673","post","type-post","status-publish","format-standard","hentry","category-28-letters-on-yoga-i","wpcat-53-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2673","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2673"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2673\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2673"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2673"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2673"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}