| Light on Ananda Yoga
By
Data Dayal Maharishi Shiv Brat Lal
Copyright © 2007
Chapter 4
This subject is unfamiliar and at every step there is a danger of it becoming tedious, which we want to avoid. Our aim is to present it an easy, practical and engaging fashion. This way, we alleviate its tediousness and inject into to the mind of the reader that which we wish to infuse.
From the previous explanations, it will be evident that we are surrounded by three dimensions; causal, subtle and gross; which we have classified as Para-Brahmand, Brahmand and Pindand. There is no effect without cause and the cause pervades its effects in all its various stages. The cause is one and its effects are two in this case, at least, from obvious points of view. The realm of effect, in its gross aspect, is a composite of so many things, that it will be impossible for us to delineate all its various forms. We shall do this as we proceed further.
From the very start, it should be noted that every universe, in all its various aspects, is nothing but a reservoir of all the elements that it contains. So, the causal universe is the source or spring of all latent causes which manifest in the stages that follow and therefore become effects. Similarly, the subtle universe contains all the subtle qualities that manifest in their manifold forms down below. Likewise, the gross universe is the source of numerous material elements that assume outward expression in the course of the evolutionary process. The cause is the seed, whilst the processes of devolution, involution and evolution are its various manifestations. It germinates, grows, overgrows and fructifies.
The cause lies hidden in its effects. So far, we have explained this point satisfactorily and now for its details. Living beings are contained within three categories of consciousness:
1) The waking state
2) Dreaming
3) Absorption (dreamless sleep)
Absorption is the cause. It is the return to the original source. Everything is swallowed up there, just as the seed `swallows' the tree, branches, flowers, fruits, leave etc. It is the sum and substance of all creation.
The dream state is the subtle state of manifestation. Everything in it is delicately formed with subtle distinctions. It may be compared to states of germination, sprouting, budding, vegetation, growth etc. So a person observes, experiences, and experiments with this in their meditation or when engrossed in dreams. This state is confined to the process of internalization, whereas the waking state is the gradual process of externalization, where the cause becomes dense and visible to the naked eye.
The tiny drop, as it travels from the causal to gross, attains the three sorts of appearances, inborn and latent within it. Embodied souls therefore experience wakefulness, the dreaming state and absorption. These states are linked with the three realms of consciousness detailed above. It is here, in this tiny entity, that we find the principle of One-in-Three and Three-in-One. It is Unity. It is Trinity merged into One.
Chapter 5
Human beings perform their functions through the sense plane of their physical vishv (worldly or waking state). Here, they enjoy gross food for the senses, necessary for the nourishment of the gross body which confines them. As is the devotee, so is God. The Supreme Deity predominant in this gross plane, acting as a reservoir for holding these tiny animated beings, is called Vishvanar (relating to all men). This is the God of the world and acting as an ocean, He contains all living beings abiding in Him. He pervades all, and no being is exempt from His influence. He is immanent in these, and omnipotent.
In another state, the dreaming soul in the subtle body, which is enclosed in and within this body, gets the name of tejas or radiant one. Effulgent in its own radiance and conscious of dream-consciousness, it enjoys the food of thought, intellect and imagination which is nutritious for the subtle body. The dreamer entering into their internal subtle realm becomes engaged in thoughts, fantasies and enjoying images within the mind. And so it is with God the Dreamer, peculiar to the subtle universe, the reservoir of subtle manifestation. These tiny dream entities, name Him Antaryami or `He who pervades the whole subtle matrix' and who is omnipresent there. He is the Supreme Ruler of this universe, controlling its economy to the full. He is the aggregate of all living substance inhabiting it. The word `Antaryami' derived from two Sanskrit routes antar (inside), yamin (to watch). Yamini also means `night'.
Then comes the third condition sushupti (dreamless, sound sleep or absorption) where there is neither wakefulness nor dream. The living entities inhabiting this region are technically called pragya (`wise' and `knowing' from the Sanskrit parigyan or pragnya). They are as if they are full within themselves. Their consciousness is complete there, free from discrimination or limited perception. They are in want of nothing, desiring nothing, enjoying the food of bliss, which is the necessary nutrition for the causal-body.
Here, the sleeping entity though still separate, has its individual-self absorbed in the Causal Fountainhead. The Supreme Deity which controls and regulates the economy of this causal universe, is called Hiranya-garbha or Sutratma (sutra meaning `thread' and atma meaning `soul'). All are tied to Him and within Him, just like the many threads in a cloth. Here He is omniscient and pervades the entire causal realm.
Now, this description of the macrocosm and the microcosm is, though brief, complete in itself. We have shown the similarities between the individual self and the Universal Self. Here ends the explanation of the formula, One-in-Three and Three-in-One.
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The Trilateral Universe Within
