To go back to Chapter 4 – Evolution of the Eight Divine Consciousness of Siva

---

In the last 4 chapters we have read how the Universe evolves from Siva and Sakti.  Siva and Sakti reveal themselves through various successive stages to more & more complex forms and phenomenal realities & forces which are perfectly & harmoniously organized.

The creation of the 5 Tattwas (Akasa, Vayu, Tejas, Salila, Prithwi) and the 8 forms of consciousness of Siva called the Ashtamurti (Siva, Bhairava, Srikantha, Sadasiva, Ishwar, Rudra, Vishnu, Brahma), sets the stage for creation of the physical Universe with all its living and non-living matter and forms.

Of the Ashtamurti, it is Brahma whose Conscious Will creates the laws of nature which govern the growth and development of the forms, forces and phenomenon which occupy the Universe. Therefore, Brahma is considered the creator of all the worlds, all phenomenon, materials and life that make up the universe. These laws of nature created by Brahma are termed as Prakriti-Pinda by Guru Gorakhnath.  He also says that the nature of the Prakriti-Pinda is a male-female union or what he terms as ‘nara-nari rupa’.  So every form that is manifested and exists in the Prakriti-Pinda comes from the union of a male-female principle.

In the creation of the worlds by Brahma, Guru Gorakhnath says that it is the human body or form, which is the finest creation of Brahma.   It is the most complex, sophisticated and harmonious combination of the 5-Tattwas and the 8 consciousnesses of Siva.  It is only in this human body that the physical, psychical, intellectual aspects are most proportionately developed and work in complete harmony and synchronicity with each other. The human body is endowed with a well developed physical structure, mind, reasoning ability, self expression, moral consciousness, aesthetic consciousness and spiritual consciousness.  All these abilities and aspects come together only in the human body and no other form existing in the Universe is as sophisticated and evolved.

Guru Gorakhnath terms the human body as Vyasti-Pinda or individual body. Within this individual human body the spark of Siva and Sakti exists.  The goal of all yogic and spiritual disciplines as defined in the Nath literature, is the realization of the Siva and Sakti within and their final union within this body which is when an individual experiences Sat-Cit-Ananda.

The human body is considered to be such a sophisticated organism that it carries the ability to experience a simple physical and material existence or reach the highest level of consciousness.  So Guru Gorakhnath provides a detailed understanding of the Vyasti-Pinda or individual human body in SSP.

According to him, a human body is not only a physical entity but has 7 dimensions to it.  These seven dimensions given by Guru Gorakhnath express the physical, mental, subtle, spiritual and attitudinal constitution of the body.  In addition, he says that the body is deeply linked to the concept of kala or time that unfolds varied circumstances in different phases of a person’s life.  It is these circumstances which impact the being of the person and his/her course of life.  He has divided each dimension into 5 sub-dimensions, and then each of sub-dimensions has another 5 dimensions to it. Hence the description is long, detailed and complex but makes great sense when one starts to understand it.  Take your time to go through each and reflect on the same.

The description & details of the 7 dimensions as given by Guru Gorakhnath is as given below :

Dimension 1: The Gross Material Body or Bhuta Pinda : The material body consists of 5 gross material elements or 5 bhutas which are directly derived from the 5 Tattwas. These 5 material elements mix in different proportions to form each part of the body.

Bhuta 1 – Prithwi is most dominant in the bones (asthi), flesh (mamsa), skin (twak), tissues (nadi), hair (roma). It is called Bhumi in its gross material form

Bhuta 2 – Salila is most dominant in the saliva (lala), urine (mutra), semen (sukra), blood (sonita), sweat (sweda). It is called Ap in its gross material form

Bhuta 3 – Tejas manifests in the form of hunger (Kshudha), thirst (trishna), sleep (nidra), luster (kanti), sloth (alasya). It is called Agni in its gross material form. Due to the actions and functions of Agni in the body, these sensations arise in the individual person.

Bhuta 4 – Due to the actions and functions of Vayu, the individual body is able to perform actions of movement like running (dhavana), walking (bhramana), expansion (prasarana), contraction (akuncana), suppression (nirodha)

Bhuta 5 – Due to the actions and functions of Akasa, the individual body is able to feel physical attraction (raga), repulsion (dwesha), fear (bhaya), shame (lajja), love (moha)

The important point to note about Dimension 1 or Bhuta Pinda – the 5 bhutas do not only create our physical selves like the bones, flesh, tissues, blood, hair, urine, sweat, etc., but also manifest our vital functions like hunger, sleep, etc and psychical aspects like fear, love, etc. So the 5 bhutas are the basic elements which directly affect our physical well being, our mind, temperament, impulses and disposition. It is due to this linkage that yogic and ayurvedic literature focuses on the regulation and control of the 5 bhutas and yoga is considered a complete science to help a human being to be physically, mentally and psychically balanced.

Dimension 2: The Mental Body or Antahakarana Pancaka : According to Guru Gorakhnath, the mind or mental body is the inner instrument for self expression of the Soul in the physical body. It is also called the Subtle Body (Sukshma-Sarira).  It is a non-physical phenomenon and though it is one united phenomenon, it is expressed or manifested through 5 mental phenomenons – Manas, Buddhi, Ahamkara, Citta, Chaitanya as follows:

Phenomenon 1 – Manas – It is the undisciplined or the empirical mind. It manifests through desire & will (Samkalpa), doubt & hesitancy (Vikalpa), temporary senselessness/ fainting (Murccha), confused thinking /idiocy (Jadata) and reflective thinking (manana).

Phenomenon 2 – Buddhi – It is intellect, ability to reason and disciplined mind. It is considered the higher mind which regulates the Manas or lower mind. Budhhi manifests in 5 ways – Viveka or our ability to discriminate, for eg. Discrimination of good from evil, right from wrong, etc.; Vairagya or voluntary restraint of self from desires and attachments, shutting the mind to the evil, ugly, untrue, etc.; Shanti or cultivation of calmness and tranquility of mind, peacefulness of character; Santosha or cultivation of feeling of contentment; Kshama cultivation of the spirit of forgiveness.

Phenomenon 3 – Ahamkara –  It is the sense of Ego or Self. It is this which gives a person a sense of a unified Self in a body composed of several parts which come together as a unified whole to create the body. Ahamkara makes a person take ownership of the body, mind, psychic and vital functions of the body. It manifests in 5 ways – Abhiman or as sense of I-ness or ego sense of mine; Madiyam consciousness of ‘my body, mind, intellect, etc.’; Mama-sukham or thinking over and planning for one’s happiness and goals; Mama-dukham or thinking over and struggling over one’s sorrows; Mama-idam sense of possession or feeling of ‘this is mine’.

Phenomenon 4 – Citta – It deals with the expressions of the sub-conscious mind and brings forth samkaras or habits from past lives or existences of the soul. It is expressed in the individual in 5 ways -Mati or disposition, habits, instincts; Smriti or ability to recollect and reproduce past experiences; ; Dhriti or the quality of determination of how to use one’s energy and experience; Tyaga or capacity to sacrifice or renounce; Swikara or the capacity to accept or take as one’s own what can be taken from the external environment

Phenomenon 5 – Caitanya – It is expressed in 5 ways through – Vimarsa or rational reflection; Silana or systematic self discipline; Dhairya or patience or self control; Cintana or contemplation or meditation; Nisprihatwa or cultivated desirelessness

The important points to note about Dimension 2 or the Mental Body or Antahakarana Pancaka – Our mind seems like one entity but it can manifest in 5 different ways. In our everyday lives we often go through feelings of worry, fear, excitement, just plain mental unrest and many other uncountable feelings.  At such moments it would be a good idea to remind ourselves of the Antahkarana Pancaka and understand if our Manas or undisciplined mind is taking over our thinking or is it a moment in which we need to use our Buddhi or disciplined mind or higher mind to manage our issues or ourselves.  Look at others or at yourself and you will notice that often the Manas becomes dominant and we forget to use our Buddhi and so remain in states of desire, doubt, confusion, etc.

During moments of self reflection or interactions with others, it may be helpful to note if our Aham or Ego is dominating our thinking and so we seem only concerned about our self rather than also listen to others, show care for others.  We also need to notice when someone we are interacting with is coming only from Aham or is able to interact with enough give and take in the relationship.  This can help us understand ourselves and others better and also help to manage relationships appropriately.

An understanding of Citta will help us get acquainted with our sub conscious mind.  We can start by noticing and identifying our deeply ingrained habits, instincts and dispositions, reflect upon our past experiences and what they have taught us and made us who we are today. Combining this with our understanding of mind and buddhi will help us understand what we need to take from our past forward in our life and what we can let go off to become mentally more balanced and serene. All of this reflection, contemplation and exercising of control over ourselves can happen once we know and understand that Caitanya is part of our mental make-up and very much possible for us to reach a peaceful, resolved, serene place in life.

Dimension 3: Kula Pancaka – The word Kula can be roughly translated in English as meaning ‘group or self contained unit’ and Pancaka means five.  Kula Pancaka, indicates a grouping of 5 invisible forces which act together to determine the character, inclinations and aptitudes of a person. They are non-physical forces and act behind the scenes, upon the psycho-physical aspects of a person.  According to Guru Gorakhnath, Kula is manifested in 5 ways.

One – Sattva – It which gives a person the inclination towards moral, spiritual ideals, helps the person control the senses, desires, emotions, thoughts towards discovering and experiencing the higher truth, beauty, goodness, freedom or what are considered the highest ideals of life.  Sattva is a mental phenomenon which manifests as kindness (Daya or compassion), righteousness (Dharma), willingness to perform good and noble deeds (Kriya), reverence or devotion (Bhakti), faith (Shraddha).

Two – Rajas – This is the element which influences a person to be energetic, active, enterprising.  It is this which hooks a person to achieving of personal goals & interests, acquisition of power, prosperity, enjoyments, etc.  It keeps a person attracted to the material acquisition and enjoyment and so influences the persons actions to achieve his/her desires.  It gets manifested as gifting or charity (Dana) which accords one higher status (not selfless service), enjoyment of sensuous and mental enjoyment (Bhoga), love of décor, ornamentation, artistic luxuries (Sringara), appropriation of more and more property (Vastu-grahana), acquisition and accumulation for solely selfish reasons (Swartha-sangrahana).

Three – Tamas – All evil, ignoble, wicked propensities are manifestations of Tamas.  It is manifested in the form of creation of useless controversies (Vivada), quarrelsomeness (Kalaha), melancholy, lamentation (Soka), killing of another or self (Vadha), deception (Vancana)

Four –  Kala – This is directly related to the influence of time and favorable and unfavorable circumstances or events in the course of a person’s life.  These circumstances in time directly influence and shape the attitude and character of a person.  It manifests in 5 ways – Kalana which refers to the impact of events in specific periods of a person’s life and the perception of these events in the life of the person; Kalpana which indicates the imagination of the person in dealing with the life situations and circumstances; Bhranti indicates confusion in thoughts in certain periods of time; Pramada indicates momentary periodical insanity which a person may display in some circumstances;  Anartha indicates accidental misfortunes

Five – Jeeva – This refers to 5 different states of empirical consciousness of a person.  These 5 states are – Jagrat, which is the state of being awake and conscious of the phenomenal world around us; Swapna, is the dream state, in which a person is not conscious of the physical, phenomenal reality but has various experiences within the mental subconscious state; Sushupti is a state of deep sleep where the mind is neither conscious of the physical or mental worlds and is at complete rest and peace; Turiya is perfect concentration of the mind upon the transcendental character of the spirit and so is a state of blissfulness. Turyatita is a state of perfect concentration which results in perfect identification or union with the transcendent Soul, Siva.

The important points to note about Dimension 3 or Kula Pancaka -Sattva, Rajas, Tamas appear in different proportions in the body of a person and can also differ from time to time (in Kala) and in Jeeva states.  Whatever is the dominant inclination out of Sattva, Rajas, Tamas gets manifested in the life of a person or during each period of kala or Jeeva state.

These forces and the circumstances they create impact the body and mind of each person and shape the future attitude and development of the person’s personality, as the person grows from the embryonic stage to old age.

---

Dimension 4 – Vyakti Pancaka is the 5 (Pancaka) forms of self expression (Vyakti) of the person’s mind.  These are :

One – Volition (Iccha) is expressed in 5 ways. 1^st is Unmada, which refers to unbalanced, uncontrolled impulses and states of excitement.  These can be seen in children’s playfulness or in those who have lost balance of mind or in intoxicated states. 2^nd is Vasanas, which are deep rooted desires which have become natural instincts of a person or are just past habits a person is unable to let go. 3^rd is Vancha, which are desires for alluring or desirable things like wealth, power pleasure, etc. 4^th is Cinta, which is a voluntary thinking and planning for how to attain or achieve the things one desires. 5^th is Cesta, which refers to mental efforts or strong resolutions to achieve or attain things or goals one desires

Two – Action (Kriya) manifests in 5 forms. 1^st is Smarana which means active recall or thinking about what one needs to attaining what one desires or the goal or purpose one wishes to accomplish. 2^nd is Udyoga which means active preparation and planning to attain the desired objects or accomplish desired goals.  3^rd is Karya which refers to real actions in pursuit of one’s goals and desires. 4^th is Niscaya which means strong determination and perseverance to attain set objectives. 5^th is Swakulacara which refers to performance of duties and virtuous deeds in accordance with the customs of family, society, even if it means sacrificing personal goals, or possessions.

Important Points to Note : We need to become conscious of which of our Icchas are dominating us.  If it is  Unmada, Vasanas, Vancha, Chinta then we should know that we will be stuck in a cycle of voluntarily created desires & emotions which will always keep us either feeling unbalanced, unsettled or in a feeling of constantly needing things or worrying about something.  Even in the 5^th state of Swakulacara when performing your duties and sacrificing for family, friends or society, one needs to learn to use wisdom to see if one is really doing a duty or sacrifice or is one doing it only to elevate one’s status in that family/friend group.

Another important point wrt Iccha and Kriya is to know that they are always influenced by the (Kula Pancaka) Sattva, Rajas, Tamas, Kala and Jeeva aspects of a person. This means that a person makes choices and takes action according to his/her inclinations, aptitudes and character which can be Sattva, Tamas or Rajas. Further, these choices and actions made by the person are also influenced by the situation, circumstances, emotions and whether a person is awake or asleep or in dream state, etc and any other realities existing in that moment of time. So time or Kala and Jeeva states all play an important role.    It is due to this that different people decide to take up different goals to achieve, take different actions for goal achievement and take different attitudes towards these goals and actions.  So some people can be very attracted to the good, virtuous while others may be attracted to the evil and destructive actions.  As a person grows and evolves through various lifetimes he/she is expected to let go off the negative and evil propensities and inclinations and move to the path of virtue and goodness.  It is considered that Siva, the Absolute Reality is a pure Sattvic entity.  So all yogic teachings focus on helping one achieve this state of purity and finally become indistinguishable from Siva or merge within Him.

Three – Maya refers to the persona or face we project to the world or how we express our self or individuality. It is Maya which makes a person identify with the sense of Self and makes one feel that their Self identity and self interests are the most important and valuable. The self expressions of Maya are expressed in 5 ways.  1^st is Mada which refers to our sense of pride, vanity, desires and all the actions we take to preserve this sense of pride.  2^nd is Matsarya which means a sense of jealousy, envy, malice for the good fortune, happiness and prosperity of others or their good qualities and actions.  3^rd is Dambha which refers to the expression of self conceit due to which a person attaches greater value to one’s own character, actions, achievements and undervalues the same in others. 4^th is Kritrimatwa which is the artificial and false projection of oneself to appear what one is not.  This is done with the intent of creating false impressions on others. It can be called duplicitous behavior.  5^th is Asatya which means untruthfulness in speech or actions for self aggrandizement.

Important points to note: These 5 expressions of Maya are influenced by Rajas and Tamas aspects of a person.  Individuals displaying such expressions are viewed as living in the lower planes of individual growth. The yogic ideal is to conquer these lower end Maya induced behaviors and move towards achieving greater Sattvic orientation during each lifetime and evolve to higher states of the human personality.

Four – Temperament (Prakriti) is another way of expression of individuality of a person.  This also has 5 forms.  1^st is Asa which means hope in the future and it is due to this that a person puts the efforts to achieve or attain in the future.  2^nd is Trishna which refers to thirst for more and more. 3^rd is Spriha which means desire to attain and acquire objects of our desires. 4^th is Kanksha which is our desire or ambition for greatness.  5^th is Mithya which refers to desiring or dreaming of achieving things and goals which are actually beyond our capabilities or reach and can be called simply expressions of false hope and aspirations.

Important points to Note : These temperaments are expressions of our mind and contribute to its development if they are directed and controlled correctly.  But if our mind and its expressions control us then it will lead a person to remain in the same stage or become even less developed.

Five – Speech (Vak) – Guru Gorakhnath says that there are 5 types of speech or Vak – Para, Pasyanti, Madhyama, Vaikhari, Matrika.  All sounds have their origin in Para Vak. So, all sounds and languages originate from Para Vak.  It is also called Sabda Brahma or Pranava (OM).  It is the sound which is generated without the striking of any 2 objects or what is called Anahat Nada. At the stage of Para, speech/vak is the same as cit or consciousness. It is the first sound when Absolute Consciousness/Siva becomes conscious of His Self. It is the subtlest sound to ever exist in the cosmos. At the Pasyanti stage, vak becomes an idea which the consciousness can perceive.  It still remains a subtle sound but not as subtle as it is in Para. This is the sound which first creates a subject-object relationship in Siva and it is now that consciousness starts getting objectified in the flow of ideas.  But it is still not manifested as any articulate sound form. So it is still in the mental plane and not the physical plane. Madhyama vak is the stage when there is generation of some vibrations in the physical system to organize and coordinate the physical instruments to express the mental sounds of Pasyanti.  It is at this stage that some subtle sounds are produced to give outer expression to inner speech. But the sound is still within the body and there is no external manifestation through words or sentences. In Vaikhari state, the coordination between the physiological instruments or vocal organs gives physical expression to the thoughts, desires, ideas as words, or sentences.  This is the sound that can be heard physically. Now individuals can communicate to others.  This speech is possible due to the development of physical organs of the body. All forms of language belong to the state of Vaikhari Vak. The fifth state of speech/vak is Matrika. Matrika refers to the phonetic sounds through which all languages emerge.  All words, sentences, languages are formed from certain number of vital sounds which are represented by alphabets or aksharas.  If each alphabet is broken down to understand the sounds which form it then that is the base unit sounds from which each letter or akshara gets formed. These are considered to be the eternal (nitya) sounds in the cosmic system and the words, sentences and languages are considered the uneternal (anitya) sounds. Since these are the base unit sounds from which every other letter, sentence, language emerges it is also called the root / bija sounds.

The Siddha yogi school of thought explains that these are not mere sounds and gives a detailed understanding of the matrika. Everything that exists in the Cosmos has a Siva-Sakti element or the male-female combination to it, these eternal/ nitya sounds too contain the Siva-Sakti element.  The eternal unchanging Siva is denoted by a dot or bindu and has the sound of ‘M’.  The rapidly unfolding Sakti which is the creative force creates the root/bija sounds.  When the bindu and bija unite we get the Nada or the sound of ‘OM’. So it is from this first Nada that all root/bija letters and sounds emanate.

According to yogic literature, the bija sounds are endowed with great creative power.  The entire cosmos gets created once the ‘OM’ is manifested. It is the beginning of the creative process. Sakti or the creative power of Siva first manifests as Bija sounds and then progressively goes on to create the cosmos from the vibrations/ spandan generated through these cosmic/eternal sounds. Yogic literature further says that these root/ bija letters and sounds can be also traced in the vital centers or chakras of the human body. Hence it is these root letters and sounds that are developed into Mantras which are used either for prayer or meditation.  Hence, the mantras are not just simple words pulled together in a sentence but carry immense creative power.  The dormant powers in the vital centers or chakras of the body can be awakened and harnessed through the process of yoga, meditation and recitation of the appropriate mantras. The correct use of mantras during meditation can lead a person to attain great psychical and spiritual powers, which are otherwise dormant and lie unrevealed and unknown in the human body.

Matrika is also called Matrix in English and refers to the matrix of sounds upon which all letters, words, languages develop.

Important points to note: So we must understand that our bodies carry these sacred vibrations created from the sacred sounds of the cosmos.  How we feel, think, what we speak affects these vibrations positively or negatively.  Even our thoughts and ideas are a kind of speech (pasyanti/madhyam). They will have the same effect as words actually spoken.  So we should be conscious, if we are speaking good, virtuous, non harmful thoughts for ourselves/others or if we are speaking critical, unhappy things through our thoughts.  When we think joyfully we can feel our mood being joyful, but when we think sad, depressive thoughts, we are giving a depressive message to ourselves, even if the depressive thoughts are about others.  This speech is internal and so affects us most. Becoming conscious of our thoughts, ideas is as important as watching what we say to others. Being civil requires not only polite conversation but also correct thinking or managing of the internal speech within us.

Dimension 5 – Pratyaksha-Karana Pancaka – These refer to five things which directly contribute to the maintenance, development and renewal of the body.  While they work behind the scenes and cannot be seen, the result of these 5 is very visible and seen over a period of time.  These are:

One – Karma means action or deed.  Right or wrong actions performed by the body, limbs, sense organs, mental thoughts, desires have a direct impact on the life of a person.  Our actions have a psychological impact or influence the way we think and also influence our moral character.  So all actions can have a beneficial or harmful effect on our current life and future lives. Karma can be of 5 types. First is Subha karma or good actions and bring benefits for the person. Second, Asubha karma is bad actions which have evil consequences for the person. Third, Yasah are actions which are approved or praised by others and bring temporary or lasting fame to the person. Fourth, Apakirti are actions which are blamed and condemned by others and bring bad reputation for the person. Fifth, Adrishta-phala sadhana refers to the right or wrong deeds or actions which lead to moral merits (punya) or moral demerits (papa) but they are actions whose impact is not immediately understood or evident.  Such actions impact the future life of a person rather than the immediate life. The law of karma is most concerned with the Adrista-phala of our actions and refers to the moral justice built into the working of the cosmos. Most actions/karma fall into the category of Drishta-Phala, which is action where we can see the causality between action and result immediately, like hitting another person and injuring him or feeding our child when he/she is hungry (Drishta-Phala karma). Such actions immediately give us the result of a feeling of pain or pleasure, praise or condemnation, etc.

Important points to note: Through our actions/karma we affect the life of others and our lives are affected by others. It is our actions which create our samskaras or impressions in the mind. They create our character, tendencies, desires, attachments, aversions and influence our future actions. We are understood as a person by what we do. It is believed that sometimes these sanskaras or impressions of the mind are so strong that they carry on with us even after death and get manifested in later lives. Many of our instincts and habits come from mental impressions of past lifetimes.

Guru Gorakhnath says that the character and constitution of the body are determined by the actions or karma in a lifetime and so is called sanskara phala.

Also, our karma can give us results which are not immediately perceivable (Adrishta-Phala), and these come to us as per the Law of Karma.  All voluntary and deliberate action and actions which requires a moral judgement by the person is rewarded in the current or subsequent lifetimes in the form of a good life or happy parts or a life of difficulty or unhappy parts of life.

So we must remember that all our actions can have very long term effects in our existence.

Two – Kama according to Guru Gorakhnath refers to the sexual instinct of every living being.  In human beings Kama has 5 characteristics.  1^st, Rati means sexual attachment between a male-female. 2^nd, Priti means pleasure or happiness that is enjoyed due to mutual attachment and love between the 2 partners. 3^rd, Krida is the gratification of sexual passions. 4^th, Kamana means desire for more and more enjoyment and gratification of sexual passions. 5^th, Aturta means loss of enthusiasm for sexual pleasure due to excessive gratification and a temporary rejection of sexual activity. It is due to Kama that humanity exists and survives over millennia and it plays an important part in the creation and maintenance of the cosmos.

Three, Four, Five – Chandra (Moon), Surya (Sun), Agni (Fire) – These are all cosmic forces which have a direct impact on the life of a person and also manifest in the human body to nourish and regulate it. Without the favorable operation of these cosmic forces, no life would be possible. It is the play between these cosmic forces which regulate the cycles of day and night and seasons and also provide heat, light, water, etc. which are essential to sustain life. Surya /sun provides the basic energy which generates all life and food.  This food is consumed by the individual person to sustain, maintain and develop his/her body over time.  Chandra/ moon provides the Soma or juices which nourish all life and by the forces of its gravitational pull helps to sustain the balance in the body and mind of the individual.  Agni/ Fire also plays its role of providing heat and light which also sustain the life of the individual by regulating the absorption and assimilation of food in the body.  So these cosmic forces act as biological forces within the body to regulate the life forces of the body and sustain it over a period of time.

Guru Gorakhnath says that the Sun, Moon and Fire all have their own multiple forces or Kalas which emanate from them to sustain and develop the body.  He says that the Moon has 17 Kalas, Sun has 12 and Agni has 10 Kalas.  Each of these forces (Saktis) contribute in their own specific way to maintain and develop the individual body. We will not go into the details of each of these kalas in this discussion as it is an extensive subject, which may need a chapter to be written for itself.

Dimension 6 – System of Nadis – This details the nervous system and how it is organized and regulates the individual body. It is this system that brings together and organizes all the various parts of the body, organs and bodily materials and makes it into a fully functioning person.  Nadis or nerves are the most sensitive and finest of all that exists in the body. There are infinite numbers of nadis and pervade every part of the body.  They are all interconnected and form one system. It is the nadis which carry all the instructions of the mind to every part of the body and they also carry all the impressions of each body part and organ to the mind. It is due to this interconnection that the body and mind is able to function and respond in an orderly fashion to mental or physical stimulus.

These innumerable nadis each have their own function.  Some may convey sensation, others may convey emotions and some others contribute to metabolic activities, perspiration and so on. Their main purpose is to keep the harmony and unity of the body by linking the physical and mental aspects of a person to create a sensible reality for the individual.

Yogic literature considers that there are around 72000 nadis which link the body through their own system.  All nadis generate out of a single center or point of origin called the mula kanda. This point exists below the navel and above the generating organ in the body, within the spinal column.  They spread in all directions from this vital point by going upward, downward, sideways, zigzag and create a web across the body. The spinal cord is called the Meru Danda which keeps the balance and uprightness of the body.  These nadis are always in a flowing condition as they carry all the information from the organ they are linked with to the brain and other parts of the body. It is these nadis which unify the different parts  and organs of the body and enable it to function as one united whole.

From this web of nadis, 72 of them are considered to be most vital. From these 72 there are only 10 which are considered even more critical in comparison to the rest. According to Guru Gorakhnath, these are Sushumana, Ida, Pingala, Saraswati, Pusha, Alambusha, Gandhari, Hastijhivika, Kuhu and Sankhini.

Sushumana – Among these 10 Sushumana is considered the primary nadi and is also called Brahma Nadi. Like all other nadis it originates from the mula kanda and rises through the spine and passes through the base chakra (muladhara) to the top most chakra (Sahasrar).  It is this nadi which helps in the intellectual, moral and spiritual development of a person.  It is the only through the path of this nadi that the mental energy of a person can move upward for a transcendental experience. The kundalini Sakti resting at the base of the spine in the muladhara chakra rises through this channel into the sahasrar. Siva rests in the saharar chakra and once the 2 unite a person can experiences great psychic powers and experience the transcendental.

Ida and Pingala – These are the next 2 most important nadis.  They also originate from the mula kanda and run on either side of sushumana nadi. They are said to be connected to the 2 nostrils and unite at the ajna chakra which is between to 2 eyes. Respiaration or the process of exhalation and inhalation is considered a very important function of the body.  As per yogic literature, all vital organs of the body can be controlled through breath and a person can gain control over their functioning as per his/her will.  It is due to this that the Ida-Pingala nadis are considered to be supremely important among all nadis except the Sushumana. Ida is connected with the left nostril and also called Chandra nadi.  Pingala is connected to the right nostril and also called surya nadi.  The prana or vital energy or breath moves across the body through the Ida-Pingala nadis.  It is these nadis which help the prana to pass into other nadis and vitalize the various organs of the body.  Through yogic exercises of breath control these nadis help to stabilize and still the restless movement of breath and once breath is controlled the restless mental energy can also be voluntarily controlled.  Yogis are able to voluntarily control the movement of prana and almost still it and it is this which provides them voluntary control over all bodily functions.

Saraswati – This nadi connects the mouth and vocal organs with the rest of the body and brain.  It is this which makes it responsive to the stimulus of will, thought, sensations and emotions due to which a person is able to speak and express thoughts, feelings, emotions, ideas, needs, etc.

Pusha-Alambusha – They are the nadis connected with the 2 eye balls and retinas of the 2 eyes.  It is these which carry the ocular sensations to the brain and a person is able to see and make sense of the image being seen.

Gandhari-Hastijihvika – They are nadis connected to the 2 ears and all hearing organs.  They carry all auditory sensations to and from the brain enabling a person to hear sounds.

Kuhu – This nadi is connected with the anus and its proper functioning ensures the excretion of all waste and refuse material from the body.

Samkhini nadi is connected with the generating organs.

Important point to note : The body is covered with a large network of nadis which connect with each other and parts of the body through a complex web. The 10 main nadis are connected to the key organs of perception, action and respiration.  A person’s ability to correctly perceive and act is therefore greatly influenced by the nadis and movement of breath/prana.  As per yogic practices and also mentioned above, correct respiration is key to the mental, physiological and psychological health of a person.  It is the movement of breath or prana within the body and the first 3 main nadis that can give a person complete control over his/her bodily functions and even the mind’s incessant activity can be controlled.  This is the unseen aspect which has great influence on a person’s life and influences how a person acts, behaves and takes decisions of life.  The yogis have given us many tools to control and correctly use the breath and control the nadis to lead a better life and develop our latent powers.

Dimension 7 – Ten Vital Forces or Dasa Vayu or Prana Vayu – Vayu refers to vital air or prana or breath.  There is no need to emphasize the importance of breath for anyone.  Breath is clearly understood as life by all.  It is prana which draws in vital elements from the environment into the body and refreshes body organs through assimilation of food and water and distribution of it across all parts of the body. It is vayu which ensures flow in the body of various kinds like movement of all nutrition from food and water across the body, circulation of blood, secretion of waste out of the body, internal and external activity of the person while awake, asleep or in dream state. It serves to keep alive the movement across all nadis. Vayu or Prana is given 10 different names in accordance with the function that it is playing. These 10 vayus divided into primary and secondary and are as follows :

Primary –
Prana is the most important of all.  It is believed to originate from the heart center or Hridaya (not to be confused with the physical heart).  It is concerned with breathing and moves within the Ida and Pingala nadis. With every incoming and outgoing breath it energizes all organs and all vital functions of the body.  When prana stops flowing, life comes to an end in the person.

Apana is located in the Anus(guda).  It activates and energizes the organs in the lower part of the body. It is this which clears the body of all waste and unwanted materials in the body.  It works in close coordination with prana which introduces fresh prana from the environment into the body and energizing the metabolic process.  Apana takes away or out of the body all unwanted, harmful waste once the metabolic process works on separating it from the rest which is absorbed by the body.

Samana vayu originates from the navel centre of the body. Its key function is to kindle the fire (Agni) in the stomach and intestines in order to increase the power of assimilation/digestion (pacana).

Vyana vayu circulates in the body and its various parts, organs and nadis to infuse fresh prana into them and nourish them.

Udana vayu is located in the throat (kantha) region and activates the organs which assist in swallowing food and liquids.  It is also responsible for helping the same organs expel or vomit whatever cannot be absorbed or remain in the body.  It is this vayu which also helps in the movement of speech prgans and facilitates the speech ability of a person.

Secondary –
Naga pervades the entire body and is responsible for keeping the balance, sturdiness and strength of the full body

Kurma  vayu is the cause of any involuntary shaking of the body or some if its parts, whenever it occurs.  It is also responsible for the movements of eye balls and blinking of eyes.

Krikara vayu pushes out unassimilated gases from the stomach through the throat and mouth and restores normal conditions in the body.  It is also responsible for generating the feeling of hunger.

Devadutt vayu is responsible for functions like yawning through the mouth.

Dhananjaya vayu pervades the whole body and is responsible for the opening and closing of the heart valves.  It produces a sound or a series of sounds (Nada) within the body which results from the constant movement of the generating, preserving and destructive, reconstructive processes constantly running in the body.  It is also considered to be the last vayu to leave the body after death and is considered to be the one responsible for body decomposition.

So we can now see how important breathing is for keeping the body balanced and healthy.  Proper breathing or simple breathing exercises can help to circulate prana across the body and maintain all parts of the body in good condition.

Guru Gorakhnath has also explained the importance of inward and outward movement of breath through the concept of Ajapa Gayatri.  Ajapa Gayatri refers to the mantra that requires no effort or volition from the person and is automatically repeated by each person. Every person breathes in and out continuously without a break whether in sleeping or waking state.  It is generally believed that the breath moves 21600 times in-out of the body.  If we carefully listen to the vibration and sound of the breath we will hear the incoming breath as ‘So’ and the outgoing breath as ‘Ham’.  Or, if we listen to Outgoing ‘Ham’ and incoming ‘Sah’ then we can hear this mantra as Hamsah. So-Ham or Ham-Sah is the mantra that a person is constantly saying with each breath.  He says that the sound Ham implies ‘Aham’ or Self or I, the individual self. Sah implies ‘He’ or Siva or the Cosmic Self.  So with every in breath ‘So’ or ‘Sah’ it is Siva or the cosmic Self that enters the body to nourish and sustain the individual.  With every out breath or ‘Ham’ the individual person frees him / herself from bondage of the body.

So yogis practice breath observation and focus on understanding its movement to attain greater control of this vital element called breath or prana.  With breath control, when the breath becomes calm and tranquil, the body and mind also attain the same tranquility and the constant vibrations and movements of the mind are reduced.  This leads to reduction and even elimination of any disorder in the nerves, organs and overall body. When the breathing becomes mild, gentle, slow, rhythmic and almost soundless, Guru Gorakhnath says that the Ajapa Gayatri or Soham/Hamsah is no longer heard.  Now only the “OM” sound can be heard which is a continuous, waveless sound.  So ‘OM’ signifies the uniting of Hamsah.  Om is also called the Anahad nada or the unstruck sound which is not produced by the striking of any 2 objects.  It is the beginningless and endless sound.

To conclude I would like to remind you about all the 7 Dimensions of the individual person :

1: The Gross Material Body or Bhuta Pinda or constitution of the physical body with the 5  bhutas
2: The Mental Body/Antahakarana Pancaka or the mind which acts as the inner instrument for self expression through the 5 mental phenomenon
3: Kula Pancaka or the 5 invisible forces which act together to determine the character, inclinations and aptitudes of a person
4: Vyakti Pancaka or the 5 forms of self expression of the person’s mind
5: Pratyaksha-Karana Pancaka which refers to the 5 things which work behind the scenes, but directly contribute to the maintenance, development and renewal of the body.
6: System of Nadis which are innumerable in number and connected with each other through a complex web which regulates the key organs of perception, action and respiration
7: Ten Vital Forces or Dasa Vayu or Prana Vayu

So it is important to understand that we are a complex intermixture of not only 7 dimensions but also their sub parts which are, in many cases 5, in some 10 and in some innumerable like the nadis.  All these dimensions influence our physical, mental, psychological and psychic health & orientation.  They also influence the way we perceive things, events and the decisions we take. The influence and interaction of all these dimensions and sub dimensions creates a complex web of life for each person and creates his/her life.  So it is not surprising that often people are unable to understand that it is they who are taking their life decisions, and behaving in ways which are influenced by some or all of the dimensions at any point of time.  Often individuals believe that things are not in their control and something else is governing their life so they may not take responsibility for changing anything in their lives or attempt to understand the influences and their responses which create the life they are living.

The extensive ancient Sanskrit literature and particularly Siddha Siddhanta Paddhati as given to us by Guru Gorakhnath is to familiarize us with who we are and what are the influences in our life that shape our lives.  They have also given extensive details to help us attain greater understanding of our self, our world and tools to improve our physical, mental, psychological and spiritual health, which can lead us to a more peaceful, joyful, healthful, successful and purposive life.

Next…..Chapter 6 – Discovering the Spiritual Body