Part I: Chapter I / III

Prakriti or Matter

The term Prakriti is a compound term and is derived from the Sanskrit root 'pra' meaning first, and 'kar' signifying to act and thus Prakriti stands for 'original matter' (latent energy) which, when acted upon by positive spirit force, brings into being the many forms, patterns and designs in the vast creation of the Great Creator. This is called Maya, and all that can be seen or felt by any of the senses falls in the category of matter or Prakriti. Matter, as explained above, is latent energy at its lowest level, which is quickened into activity (activated) and made to assume the many different forms that we perceive as patent. This process from passivity into activity of energy leads to creation, or manifestation of the hitherto unmanifested spirit force.

Brahman or spirit force comes into being only through a gross covering (kaya).

Just as the totality of the seemingly individualized souls goes to make Oversoul (God), so also the mighty maze of the created beings and things with different forms and colours in their totality, is called Prakriti.

Prakriti by itself can neither be felt by the senses nor has it any existence of itself, but comes into manifestation only when acted upon by the spirit force. Just as the rays of the sun have no existence apart from the sun and appear only when the sun rises on the horizon, so does Prakriti, in conjunction with the life-impulse, assume innumerable shapes and forms beyond the human ken, and the One invisible soul seems to get diversified into individualized parts, with different names and varied species that baffle description and solution. Still, the yogins have taken into account the five koshas or the enshrouding sheaths that have come to cover up the spirit current in its downward descent, and have devised and formulated ways and means to remove them.

*These koshas or coverings may briefly be described as, –

1. Vigyan-mai Kosh: Covering of the mental apparatus or intellect with its two phases: one concerned with knowledge – gyan – on the physical plane and the other enlightenment – vigyan – on the Spiritual Plane. This is the first covering in which the spirit gets wrapped as it comes into contact with the subtle matter called Prakriti. The light of the soul as it gets reflected in the intellectual centre brings into light what is commonly known as intellect consisting of Inner Spiritual Perception and outer cognition. The soul along with this reflected intellectual ability becomes both cognitive and perceptive.
   
   
2. Man-o-mai Kosh: This is the second covering or sheath which the intellectualised or the cognitive soul wraps around itself by further intensive contact with Prakriti which now begins to reflect the mind-stuff as well; and with the added faculty it becomes mindful and gradually gets mind-ridden.
   
   
3. Pran-mai Kosh: The covering of the pranas – the vital airs – constitutes the third sheath around the soul. As the thinking – cognitive – and mindful soul presses still further upon Prakriti – matter –, it begins to vibrate with pranas – which are of ten types according to their different functions. This makes the cognitive and mindful soul as pran-mai or impulsive with a quickening effect.
   
   
4. Ana-mai Kosh: When the cognitive, mindful and impulsive soul works upon the Prakriti, it forges therein yet another type of covering that of ana-mai. It is the last of the five sheaths and for its maintenance it begins to feel a continuing need for ana or food-stuff.
   
   This covering is just an underneath lining of the physical body – gross matter – which in fact is its outer manifestation and continues to wrap the soul even when its outer form, i.e. body, suffers, decays and disintegrates.
   
   The existence of this coarse physical body depends upon the healthy condition of the Ana-mai Kosh on the inside of it.
   
   Some of the souls even when they cast off their outer physical body, still hanker after food-stuffs because of the Ana-mai Kosh, and hunt about the pleasures of the world and continue to haunt human habitations in their wanderings for satisfaction of their innate cravings. It is to satisfy these cravings of the physical disembodied souls that the Hindus perform Pind Dan, Saradhs and make propitiatory offerings to the manes or the departed souls so that they may find rest and peace.
   
   
5. However, it is Anand-mai Kosh – bliss – that is the first and the foremost of these koshas or coverings. This is almost an integral part of the soul itself. It is the most subtle sheath like that of a thin covering over the lighted candelabra. One experiences it a little when in deep and dreamless slumber – sushupti – for on waking up, he retains a hazy idea of the Anand or bliss that he experienced in that completely undisturbed state of rest.

* (This section is adjusted to the First Edition of 1961;
Editor’s Note 2011.)

These then are the five koshas or hijabs (curtains or covering mantles) as the Muslims call them, and they cover the soul, fold within fold. The aim or purpose of all yogas is to gradually disentangle the soul from these coverings one by one, until it is finally disengaged from all of them and is restored to its original and pristine glorious state of self luminosity (Swayam Jyoti), which is no less than that of several suns put together. This is the stage of Aham Brahm Asmi or I am Brahm, and when attained, one not only feels himself to be at oneness with God, but actually hails God with the words – Ayam Athma Brahma – Oh God! I am of the same essence as Thou art. Most of the yoga systems take this to be the be-all and end-all of all spiritual endeavors. This is in fact is the highest and the last stage of self-realization, but is yet a halfway house on the spiritual journey – a stage of no mean consequence, for it is from here that a rare soul starts towards the much coveted goal of complete realization of God, since it is Khud Shanasi (Self-knowledge ) that gradually leads on to Khuda Shanasi (knowledge of God).

Self-knowledge and actual self-realization is the culminating point in the process of self-analysis, without which one cannot proceed Godward and enter into the Kingdom of God. In this process of inversion and withdrawal of the spirit within by rising above body-consciousness and freeing the spirit from the tentacles of the body and mind, the easiest, quickest, and surest process is by communion with the Shabd or the Sound Current (the Holy Word), and this is the only means for God-realization. It is the most ancient way the world has known, coming down as it does from the dawn of creation itself. It is coeval with Man from the day he became separated from his Father in heaven. All the great Masters of mankind gave this Word to their apostles¹. This is baptism with the Holy Spirit, as Christ put it.

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Footnote: 1) For further information, refer to the book on 'Naam or Word' by the same author.