SAMHITA

(1; paper plot)

SB 3.26.10: Pradhana is the eternal, subtle, undifferentiated sum total of all
material elements, the unmanifested eternal combination of the three modes of
material nature. When the elements manifest themselves by the interaction of
the three modes of material nature, that stage of creation is called prakrti or
mahat-tattva. Pradhana is distinct form Brahman since the the three modes of
nature are present without clearly manifesting yet causes and effects.
(Pradhana is sometimes called saguna-Brahman opposite to nirguna-Brahman; the
25 elements manifest within nirguna-Brahman when it is mixed with the three
modes of material nature and thus nirguna-Brahman becomes saguna-Brahman. When
that saguna-Brahman or the pradhana becomes agitated by the time factor which
represents the Supreme Personality of Godhead it and consequently manifestations
become present it is called the mahat-tattva.)

SB 3.26.11-18: The pradhana contains the following 24 elements:

5 subtle elements (sound, touch, form-color, taste)

5 gross elements (ether, air, fire, water, earth)

5 knowledge aquiring senses (ears, skin, eyes, tongue, nose)

5 working senses (tongue-mouth, hands, legs, genital, anus)

4 internal, subtle senses (mind, intelligence, ego, contaminated
consciousness)

Time is the 25th element; it is the mixing and agitating element. The Supreme
Personality of Godhead is felt as time.

The Supreme Personality of Godhead adjust all these different elements, keeping
Himself within as Supersoul and without as Time.

SB 3.26.19: Then the Supreme Personality of Godhead impregnates the mahat-tattva
with His internal potency (the living entities). The mahat-tattva delivers 
the sum total of the cosmic intelligence (Hiranyamaya). This takes place in 
the material nature when she is agitated by the destinations of the conditioned
souls.

The mahat-tattva is the breeding source of all varieties and brings forth all
varieties of bodies; it contains all the universes and is the root of all
cosmic manifestations; it is annihilated at the time of the annihilation of the
material existence (the end of Brahma's life).

SB 3.26.20: The mahat-tattva is thus "lit up".

SB 3.26.21: The Caturvyuha expansions of the Supreme Personality of Godhead,
namely Sri Vasudeva, Sri Aniruddha, Sri Pradyumna and Sri Sankarsana occur and
take charge of various aspects of the material creation.

In the beginning pure goodness, the vasudeva stage of consciousness, prevails
within the mahat-tattva. This point of creation is controlled by Sri Vasudeva,
the Superknower (the Supersoul). The pure goodness prevailing has the qualities
of complete serenity, clarity and freedom from any distraction; one is free from
the infringement by material desires. Therefore one can see a reflection of 
the Supreme Personality of Godhead. If one worships Sri Vasudeva one can come 
to the platform of pure goodness (suddha-sattva) and thus understand 
the Supreme Personality of Godhead.

SB 3.26.23-24: Through misuse of the independence of the living entities which
are impregnated into the material nature material ego or false ego is caused to
spring up from the mahat-tattva in pure goodness. This false ego is endowed
with acitve power of three kind - good (serene), passionate (active), ignorant
(dull). From the false ego in different modes of material nature mind, senses,
elements as well as all the other ingredients of the material nature are
produced. All these ingredients are seen as identical with false ego since they
have the false ego as their source. Sri Sankarsana controls the false ego and
in order to become free from it one is adviced to worship Sri Sankarsana. He is
worshipped through Lord Siva; the snakes which cover the body of Lord Siva are
representations of Sri Sankarsna, and Lord Siva is always absorbed in meditation
upon Sri Sankarsana.

SB 3.26.26-27: From the false ego in goodness come the demigods as well as the
mind. Due to different kind of desires for sense gratification the mind rejects
something as bad and accepts something else as good. Thus the mind has the
quality of not being fixed; it is rather hovering on the material platform back
and forth. This is called temporary, asat.

The false ego in goodness is controlled by Sri Aniruddha. If one wants to get
free from mental disturbances, one has to worship Sri Aniruddha. For this
purpose, worship of the moon planet is also recommended in the Vedic literature.
The yogis, who control their mind, find Sri Aniruddha slowly by their 
meditation.

SB 3.26.29: From the false ego in passion intelligence, living energy (prana),
the five knowledge aquiring sense and the five working senses are created.
To be fixed in one's intelligence one has to worship Sri Pradyumna, who is
reached through the worship of Lord Brahma.
Intelligence has five qualities: doubt, misapprehension, correct apprehension,
memory and sleep.
The function of intelligence is to ascertain the nature of an object and thus 
help the senses to make choices. The intelligence is supposed to control or 
guide the senses although in material existence the intelligence is mainly
used to support the senses in persuance of sense gratification and thus becomes
subdued to the senses. But only by intelligence can one understand how things
are. If intelligence is properly applied one's consciousness becomes expanded.
This begins with doubt, the first quality of intelligence. One doubts whether
one's existence is spiritual or material. Doubt is a very important factor in
developing intelligence (even though doubting is improper after receiving
information from an authoritative source). Through proper analysis one then
finds that things are different from what they seemed to be so far; thus
misapprehension, the second quality of intelligence, is detected. Next, after
eliminating the wrong understanding one can come to the proper conclusion; this
is called correct apprehension and it is the third quality of intelligence.
Thus by intelligence one can understands that one is not the body and one's
consciousness becomes expanded; expansion of consciousness culminates in pure
Krsna-consciousness. Beyond the intelligence's 3 qualities of doubt,
misapprehension and correct apprehension there are also the qualities of memory
and sleep. In order to keep the intelligence working properly one must sleep.

Directly related to intelligence in their function are the knowledge aquiring
senses: - ears - skin - eyes - nose - tongue

With the working senses actions are performed; there are five working senses as
well: tongue (mouth, speaking) - hands - legs - genitals - anus

Both, the knowledge aquiring senses and the working senses are depending on the
living energy (vital energy, prana), which is also created from the false ego
in the mode of passion.

The more a person is influenced by the mode of passion the more he can
accomplish and acquire. The Vedic scriptures recommend that if one wants to
encourage a person in acquiring material possessions, one should also encourage
him in sex life. Thus one can see that those who are addicted to sex life are
also materially advanced. Sex life or passionate life is the impetus for the
material advancement of civilisation.

SB 3.26.32-33: From the false ego in ignorance the five subtle and gross
elements are created.
The false ego in ignorance is presided over by Sri Sankarsana. Thus persons
who are very dull and very much absorbed in the gross material world worship
Lord Siva who is connected with Sri Sankarsana, in order to obtain gross
material sense objects. When the false ego in ignorance is agitated by the sex
energy of the Supreme Personality of Godhead, the subtle element sound is
manifested; from sound come ether and the sense of hearing.

[The origin of the gross material creation is sound. The supreme sound
vibration that exists is "Hare Krsna", being the sound aspects of the Supreme
Personality of Godhead, Sri Krsna and His internal pleasure potency, Srimati
Radharani. The Supreme Personality of Godhead is realized in three different
aspects, as Bhagavan, Paramatma and Brahman. As the sound vibration of "Hare
Krsna" is nondifferent from Sri Krsna's Bhagavan aspect, the sound vibration of
"om", the omkara, is nondifferent from Sri Krsna's Brahman aspect. The gross
material creation has its origin in the omkara, "om". Technically speaking the
omkara is a bija-mantra, a seed mantra. Bija-mantras contain an object in its
sound form in a seed stage (example of banyan tree). Every material object
within this world has its bija-mantra, or seed sound, but all these bija-mantras
have their origin in the pranava "om" since from this sound vibration 
the whole gross material creation emanated.]

Sound has the quality of conveying the idea of an object, i.e. it is the subtle
form of an object. Further sound indicates the presence of a speaker, eventually
screened form our view, and it also constitutes the subtle form of ether.

SB 3.26.34: Ether has the qualities of accomodating the room for external and
internal existences of all living entities, the field of activity of the vital
air, the senses and the mind.

Ether means room or space, and it evolves from sound vibration. Thus from the
original sound vibration "om" was the room created within which the 
manifestation of the gross elements like air, fire, water and earth can take
place. In general the ether or sky gives accommodation for the room which the
various material bodies of the living entities need for their external and
internal existence. The internal existence of a living entity in the material
world comprises of vital air (prana), senses and the mind. These ingredients
require for their functioning subtle forms which are invisible and rest within
ether. In this way ether accommodates the internal existence of the living
entities within the material world. With external existence everything is meant
that stands in relation with material objects which are external to the
material body. By means of sound vibration, talking about a particular object,
the subtle form of that object, which sound carries, is created within the
mind. These subtle and invisible forms of material objects are given a room
within the ether and this is called the external activity of ether. That within
ether subtle, invisible forms of material sense objects can exist has been
proven by modern science by transmission of television where forms as pictures
are transmitted from one place to another by wireless means.

Thus it is seen that mental activities or psychological action in terms of
thinking, feeling and willing are activities on the ethereal platform. This
is very important in relation to the moment of death. On the basis of its
reflections (which are influenced by sound vibrations) the mind generates
desires for obtaining various sense objects. In fact these desires are
unlimited and they all creat subtle forms within ether. An of course, they all
result in various bodies in order to enjoy these desired situations (desiring 
a sense object indirectly means desiring all the tools to enjoy it) which are
accommodated in their subtle form within ether as well. In this way one can,
and in fact by every minute's desires one actually does create an unlimited
number of bodies within the ether, all well equipped to become manifested on
the gross level. At the moment when one particular body perishes the
opportunity for one of all the subtle forms kept within ether arises to become
manifested on the gross plane. This happens according to the level of
contamination or desire which was most prominent within the mind at the moment
of death. All this is confirmed by Sri Krsna in the Bhagavad-gita (8.5-8).

The evolution of various material elements is not something which happens only
once, at the moment of creation. The description of the primary creation is
rather a general scheme by which matter is produced in general, at the moment
when creation starts as well as at any stage of the existence of the material
manifestation. The actual generating factor behind this are the living
entities, by their original, purely spiritual nature, superior than matter,
but contaminated by endless desires to lord it over the material nature. 
Of course, the matter which thus seems to be produced by the living entity is 
not in fact created by him. The material nature is described as being one of 
the energies of the Supreme Personality of Godhead (me bhinna prakrti, Bg. 7.4)
and it is Him who by His supreme desire and power sets up the total amount of 
matter at the disposal of the living entities within this material world. 
The living entity then causes the matter to be manipulated according to his own
desires and thus seems to create, but in fact he just takes from the stock made
available by the Supreme Personality of Godhead.

SB 3.26.35: From ethereal existence the next transformation takes place under
the influence of time, and thus the subtle element touch and thence the air and
the sense of touch become manifested.

After creating subtle forms in the mind which are accomodated in the ether time
separates us from the manifestation of gross forms which we can touch. In due
course of time we "get in touch" with the gross forms.

Subtle forms are created in the mind. Then by the influence of the mode of
passion which is related to air (= movement) we get into passion and try to
manifest the form on the gross level by various endeavours.
Our sense of proprietorship over action (=passion) is also due to the activity
of air.

SB 3.26.36-37: The qualities of touch are: ability to distinguish between soft
and hard, cold and hot (etc.); further it is the subtle form of air. The
qualities of air are: movements, mixing, allowing approach to the objects of
sound and other sense perceptions, and providing the proper functioning of
all the senses (life airs!).

Only by air does the body move; if air circulation is disturbed or insufficient
many diseases are the result, like paralysis, nervous break-down, madness, etc.
The Ayur-vedic system treats such diseases on the basis of air-circulation. If
one takes care of the process of air circulation such diseases cannot take
place.

If we are called we can hear that sound due to air and we can approach the
sound only with the help of air (through movement).
The ability to detect odors is also due to the action of air.

SB 3.26.38: By interaction of the air and the sensation of touch, one receives
different forms according to destiny. By evolution of form there is fire
(heat-color) and the eyes, the sense of seeing.

The subtle forms on the ethereal level in the mind are brought to the gross
level by the influence of touch-air. How exactly these forms look like, how
they are shaped, what qualities they have, etc. this is all under the influence
of destiny. Therefore one receives different forms according to destiny. The
process of giving particular shape, qualities, etc. is created by the
interaction of air and the sensation of touch.

SB 3.26.39-40: The qualities of form are: dimension, quality (=utility) and
individuality. The qualities of fire are: light, heat = ability to destroy
cold, ability to cook, to digest, to evaporate, to rise hunger and thirst and
eating and drinking.

The form of sound is independent. This means that sound vibration does not need
the help of another sense perception in order to understand an object. It can
be perceived and understood fully by sound vibration.

Normally a visible object is understood by analytical study of its constitution.
One can see it and consequently one can understand it, its utility, its 
dimension, its individuality, etc. (Eventually after hearing about the object 
and how it is used; therefore sound is called independent.)

An invisible (gross) object can be understood only by touch. Only by touching 
a cup in the darkness one understands it is a cup, one understands it dimension,
the material it is made of and if it is useful, meaning unbroken etc.
(Eventually after hearing of the qualities of a good cup and of how it is
used). Thus forms which are invisible are understood by touch and this is the
independent appreciation of invisible form.

The constitution of a certain object is appreciated by its internal action. For
example, the form of salt is appreciated by the interaction of salty tastes.
The special characteristics of salt cannot be understood through seeing,
touching, hearing & smelling but only through tasting.

SB 3.26.41-43: By the interaction of fire and visual sensation taste evolves
under superior arrangement (which is the look of the Supreme Personality of
Godhead). From taste come water and the tongue (sense of tasting).
The qualities of taste are originally one, but due to contact with other
substances it becomes manifold. Thus there are four basic tastes: bitter,
salty, sour and sweet; those can be expanded to: bitter, astringent, salty,
pungent, sour and sweet.

The qualities of water are: moistening or dampening any other substance,
softening other things, coagulating various mixtures, causing satisfaction,
maintaining life, driving away heat, incessantly supplying itself to reservoirs
of water, refreshing by slaking thirst.
The Vedas say: apomayah pranah - life depends on water; starvation can be
mitigated by drinking water.
Water is the cementing ingredient of different material elements (in a house
water is the constituent in making the bricks).

Fire, water and air are the exchanging elements for the entire material
manifestation; water is the mos prominent.

SB 3.26.44-49: By the interaction of water and the perception of taste smell
(odor) evolves under superior arrangement (which is the look of the Supreme
Personality of Godhead); from smell (odor) earth and the ofactory sense
develop.

The qualities of smell are: originally one (aroma emanating from the earth) it
becomes mixed in proportion to the associated substances, namely offensive,
fragrant, mild, strong acidic, etc.
The qualities of earth are: modelling forms of the Supreme Brahman, constructing
places of rezidence, preparing containers for water (pots), etc. The earth is
the place of sustenance for all other elements, the sum total of all other
elements; all the qualities of the other elements are also present within the
earth.
Earth is the ultimate transformation of all the living entities and their
respective modes of material nature.

SB 3.26.50: Everything that has been described so far has to be considered as
being causes. Consequently the universe at this stage is existing, but in 
a form where the elements are not mixed into effects yet (example: we may have
clay, water and fire, but unless we labour to combine them no bricks will be
produced).

Garbhodakasayi Visnu enters into everything, into the universe, into the hearts
of all living entities as well as into every atom together with the material
energy in seven divisions (which are: the total material energy, called
mahat-tattva, false ego and the five elements). Also with the Lord are time,
work and the three modes of material nature.

From the seven principles accompanying the Lord, roused into activity and
united by Him, an unintelligent egg (the universe) arouse, from which the
celebrated Cosmic Being (virat-rupa) appeared.

(see also Dhruva)

SB 3.26.52-72: The layers of the universe are each ten times bigger than last
one: water, air, fire, ether, ego, mahat-tattva and finally pradhana, which is
the holding crust.

The Universal Form (virat-rupa) is considered to be an incarnation of the
Supreme Lord. But this form of the Lord is not personal but rather impersonal.
For example does the virat-rupa not breath trough a localized nose, supplying
localized lungs but His breathing is rather an universal principle (the
universal principle of breathing) present everywhere throughout the whole
universe.

As an example we have our individual mind, alloted to us as a separate unit.
Throughout the universe there exists the universal mental principle (which is
not located to a specific unit). This mental principle within the universe is
considered to be the mind of the Cosmic Being, the Universal Form or virat
rupa. The individual mind of every living entity is hooked upon this universal
mind (as if many hooks hang on a wire), and the thus individual minds are
capable of receiving information from the universal mind and also from other
individual minds (the universal mind comprises of the total of all minds). This
is called telepathic exchanges. On this basis information from other lives can
also be received.
This is the relationship between microcosmos (single unit body) and macrocosmos
(universal body)
Nevertheless behind the impersonal form of the virat-rupa stands the personal
form of the Supreme Lord and therefore it is described how from His different
limbs different ingredients for the universe were created.

Manifestations from the personal form behind the Cosmic Being: From His mouth
comes the organ of speech and the firegod as the controlling deity. From His
nostrils comes the organ of smell, the wind god as the controlling deity and
prana as well. From His eyes comes the organ of sight and the sungod as the
controlling deity. From His skin come hairs (incl. moustache, beard, etc.) and
the deities which control herbs and medical drugs.
From His genitals come semen and the water god as the controlling deity. From
His anus come the organs of defecation as well as the god of death as the
controlling deity. From His hands comes the power for grasping and dropping
together with Lord Indra as the controlling deity. From His legs comes the
process of movement as well as Sri Visnu as the controlling deity.
From His veins comes blood and the rivers as the controlling deities over the
veins. (In Ayur-vedic treatment, those who are suffering from the disease of
nervous instability are recommended to take a bath by dipping into a flowing
river.)
Next the abdomen was created followed by feelings of hunger and thirst as well
as the oceans as the controlling deity. (When there is an irregularity in
hunger and thirst, one is advised, according to Ayur-vedic treatment, to take 
a bath in the ocean.) Then the heart became manifest. Thereafter the mind 
appeard followed by the moon as its controlling deity. Intelligence appeard 
next, followed by Lord Brahma. The false ego appeard with its controlling deity 
Lord Siva. Finally the consciousness became manifest together with its 
presiding deity (Supersoul).

All these ingredients one after another enter the impersonal Cosmic Being and
try to wake him up. But all of them fail until the presiding deity of
consciousness, the Supersoul, enters the Universal Form - at that very moment
the Cosmic Being arises from the causal waters.

In other words the impersonal principles of the different ingredients present
throughout the universe are managed and presided over by various deities which
are all persons, individual living entities (or they are presided over by other
principles behind which finally there is a presiding person). All these
personalities and their functions are all created from the personal form of the
Supreme Personality of Godhead behind the impersonal Cosmic Being. After being
manifested they try to rise the Cosmic Being into existence, in other words
they try to make the universe work, so that they can carry out their various
duties. But they all fail until finally the Supersoul enters the universe
together with the principle of consciousness and only then the Cosmic Being
arises, the universe starts to work.

Example: When a man is sleeping, all his material assets - namely the vital
energy, the senses for recording knowledge, the senses for working, the mind
and the intelligence - cannot arouse him. He can be aroused only when the
Supersoul helps him. (SB 3.26.71)

(The relationship between the virat-purusa and the presiding deities or the
living entities is so intricate that simply by exercising the sense organs,
which are related to their presiding deities, the virat-purusa cannot be
aroused. It is not possible to arouse the virat-purusa or to link with the
Supreme Absolute Personality of Godhead by material activities. Only by
devotional service and detachment can one perform the process of linking with
the Absolute.)

Although there are various manifestation coming from the personal form of the
Lord behind the virat-purusa, these manifestation and their controlling deities
all depend on the virat-rupa for their existence.

Not only the demigods as presiding deities over various manifestations depend
on the virat-purusa for their existence but everything in the entire cosmos is
related and connected to the Universal Form. This is shown on the example of
the mind, related to the ocean, the moon and ultimately to the Supreme
Personal Controller behind everything, Sri Aniruddha.

Sri Aniruddha, the Moon, the Ocean & the Mind

ADHIDAIVIK (cosmic level)

- invisible controllers (Visnu-murti & demigods)

The top of the invisible controllers are the Catur-vyuha (Vasudeva, Pradyumna,
Aniruddha, Sankarsan) which are unmanifested (avyakta), meaning not perceivable
by material means (Bg. 9.4: maya tatam idam sarvam jagad avyakta murtina.)

Here the mind exists in an unmanifested form (Brahman).

Vasudeva controlls pure goodness (visuddha sattva) at a stage where within the
mahat-tattva false ego has not become manifested yet. Then the false ego
becomes manifested and the remaining Personalities of the Catur-vyuha control
and manifest as follows:

- Aniruddha Pradyumna Sankarsana (goodness) (passion) (ignorance)
- controlling demigods - intelligence - 5 elements in subtle & gross forms
  - mind - living energy (prana)
- 10 senses

The demigods have been manifested at this stage along with all the necessary
ingredients to shape bodies and sense objects (all material objects).

The mind has also been manifested here and it has two activities which take
place on the 3 levels of thinking, feeling and willing. It hides things and it
gets excited.

The influence of the planets is below the influence and control of the demigods.
This influence is partially invisible and visible at the same time. When
the living entities throughout the universe by the influence of the planets meet
with particular circumstances according to their karma this is a visible
influence. But it is invisible what kind of circumstances they will meet in
the future. Or in other words: Their future karma is invisible. The sun
comprises of the fire element. The moon comprises of the fire element which is
covered by a large layer of ice which means water. The sunlight is reflected on
this layer of ice and spread troughout the universe. The moon comes from Krsna's
mind (candrama manaso jatah, purusa sukta; manasas candrama jato, SB 3.26.61).
The moon is related to the vegetation of the earth; in fact the moon supplies
the juice of life to all vegetation (hairs on the body of the Universal Form)
on earth (Bg. 15.13 & purport).

ADHIBHAUTIK (circumstances - level of interaction of elements, cosmos)

- visible controllers

The ocean is situated on this level. It comprises of the water element and it
has two activities: it hides things and it gets excited.
In the ocean all jewels of value are hidden. The demigods store their wealth
within the depths of the ocean. All wealth comes from the ocean. And due to the
watery influence of the moon the ocean gets excited with the result that there
are tides. The influence of various elements cause the following effects in the
ocean:
When water influences the ocean by the agency of the moonlight then this
results in excitement (tides).
When fire influences the ocean by the agency of the sunlight then this results
in smoke (clouds covering).
When air influences the ocean by the agency of waves (movement) as well as by
the agency of the leaves of trees (hairs on the body of the Universal Form) on
its shore then this results in lamentation or peacefullness.

ADHYATMIKA (level of single unit living entity) - visibly controlled

The mind exhibits 2 kinds of activities which take place on the 3 leves of
thinking, feeling and willing: it hides things and it gets excited.
If exposed to the different kinds of sense perceptions in relation to the
various elements the mind reacts in the following manner:
- taste (water) causes excitement in the mind. As a consequence one desires
to accumulate wealth (jewels of illusion), to "catch fishes" or "dive for
pearls" and then hide this wealth. Wealth has two effects: it protects and it
kills.
- form (fire) causes the mind to partially evaporate. A cloud is formed which
covers the vision. At a particular time this cloud will pour the form back into
the mind.
- touch (air) causes various kinds of itchings through the agency of the hairs
of the skin of which the itching of sex desire is the most intolerable. This
causes waves in the mind.
- sound causes waves in the mind in an indirect way. Through sound subtle forms
are created in the mind which are accomodated by the ether. By the influence of
time (after some time) the ether develops the element air which means movement
or the mode of passion. One endeavours to manifest the subtle forms into gross
forms, to get "in touch" with the gross forms. This movement (air) causes waves
in the mind.

(2; paper plot)

SB 3.6.7: The total energy of the mahat-tattva, in the form of the gigantic
virat-rupa, divided Himself by Himself into the consciousness of the living
entities, the life of activity, and self-identification, which are subdivided
into one, ten and three respectively.

Consciousness: is the symptom of the living entity. The sum total of
consciousness is that of the virat-rupa and the same consciousness is exhibited
in individual persons. Thus consciousness there is only one.

Self-identification: (spiritual world) adhidaivika - everything is in harmony
with Krsna's desire; the individual consciousness is one with the Supreme
Consciousness (synthesis of desire). There is only adhidaivika-existence -
whatever Krsna desires immediately happens with everybody and everything behind
it. There is self-identification as Krsna's servant and there is only one
activity (devotional service).
(material world) adhibhautika (cosmic level) - the universe (Cosmic Being)
consisting of the material energy (Bg 7.4) in 7 divisions the material energy
controls the conditioned living entities. There is self-identification with
the material products in the form of universal principles.

A mystic yogi gradually reduces his material necessities for his original
frame, the material body, to nil until it may even cease to exist in an
workable manner (e.g. Hiranyakasipu). At that time the yogi leaves, or has
gradually left, the frame of body consciousness and has expanded that
consciousness to the level of the universe, the cosmos. He is thus cosmic
conscious (the soul is more powerful than 40'000'000 suns!). Therefore if
a yogi expands his self-identification from the one-unit body (adhyatmika) to
being the whole universe (adhibhautika), when he stops breathing, he can choke
the breathing of everybody, every living entity, within the whole universe.
Then the demigods appear and offer benedictions. Such a yogi can also show
an universal form, but he can only show what is within him and that is not
everything, whereas if Krsna shows His Universal Form He shows everything).

Adhyatmika level of single unit living entity, separated from Krsna controlled
by adhyatmika (represented as demigods) dependent on adhibhautika. There is
self-identification with body and mind.

Life of activity: As a result of adhyatmika self-identification, the life of
activity, which is originally one (devotional service), has to be performed
through the vital air, or life air, which is divided into ten divisions:
prana- naga - apana- kurma - udana- krkara - vyana- devadatta - samana-
dhananjaya

SB 3.6.9: The gigantic Universal Form is represented by three, ten and one in
the sense that He is the body and the mind and the senses, He is the dynamic
force for all movements by ten kinds of life energy, and He is the one heart
where life energy is generated.

Any movement in and with the body is made possible according to the following
scheme which is set by the Supreme Personality of Godhead in His form as
virat-rupa:

(1=) First the movement is generated within the heart. This generating force is
the Supersoul who is seated within the heart together with the soul (Bg 15.15,
example of Svetasvatara Up.; Bg 10.10); since the Supersoul and the soul are
qualitatively of the same spiritual nature they are considered to be the same.

(10=) Then it is powered by the ten airs of life which are controlled by
various demigods. They are described as follows:
- prana : the main air passing through the nose in breathing
- apana : passes through the rectum as evacuated bodily air
- samana: adjusts foodstuffs within the stomach (and sometimes sounds as
          belching)
- udana : passes through the throat; its stoppage causes suffocation
- vyana : total air circulating through the entire body (more subtle)
- naga : facilitates opening of mouth, eyes, etc.
- krkara: increases appetite
- kurma : helps contraction
- devadatta: helps relaxation by opening mouth (yawning)
- dhananjaya: helps sustenance

(3=) Finally it is expressed through the body, mind and senses. These are
powered by the life airs.

Thus the life airs make all the gross and perceivable movements in the material
body possible.
But the life airs also control subtle "movements" and influence the mind and
the intelligence. By performing activites in the material world the life airs
become agitated in a particular way which then in return influences the mind.
In fact, disturbed life airs may even stop the mind and the intelligence from
functioning properly which ultimately can result in madness (SB 3.26.37). But
then also, the life airs become influenced by the activities of the mind.
According to one's mental activities the life airs become moved and agitated in
a certain way and one develops particular features, expressions, ways of moving,
talking, etc.

In natural existence:
The original consciousness of the living entity is ecstatic; similar to
a flowing (tivrena) river, uncovered and unhindered (anavrtam), increasing
with thoughts sensation activity for Krsna (thinking - feeling - willing).

In perverted existence:
The covered consciousness which the living entity experiences in the material
existence is static; similar to a river which cannot flow unhindered because it
is blocked and covered (avrtam) by three big lots of ice: jnana yoga karma
(thinking - feeling - willing); thoughts sensation activity for oneself

Where do these three big lots of ice come from? The original love for Krsna,
called prema, has the quality of heat. When this love becomes perverted and
turns in love for oneself within the covered material existence it is called
lust. This lust also has the quality of heat and in fact Krsna describes lust
in the Bhagavad-gita as: kama-rupena kaunteya dusparenanalena ca - never
satisfied and burning like a fire (Bg 3.39).

Within the universe, or the material existence in general, there is always
a balance of the elements. This means when somewhere the heat increases it must
be taken from somewhere else; at this place then, as a result, the heat
decreases or in other words the cold increases. It also means that if the heat
is increased by bringing it in from outside, the cold must be increased to keep
proper balance. This can also be experienced within our own bodies: whenever we
take in some food which has the quality of either hot or cold it produces the
opposite reaction by the body.

When the soul enters into the material existence, heated up by the burning fire
of lust, this automatically creates the reaction of cold from the material
existence surrounding the soul. Since consciousness is most close to the soul
the cold is formed there. Thus the living entity experiences the formation of
lots of ice blocking the original flow of the consciousness.

The soul in his original position in the spiritual world, in his adhidaivik
self-identification, experiences complete freedom in the existence of sat, cit
and ananda. Freedom here means that he is by no means hindered to engage in any
activity at any time, at any place according to any of his desires. Of course,
he exclusivly desires to engage only in activities according to Krsna's
desires, at the time Krsna desires, at places according to Krsna's desires.

Krsna's energies are generally divided into three categories: internal,
marginal and external. The internal energy is further divided into three:
hladini, samvit and sandhini. Hladini is the pleasure potency (ananda), samvit,
the knowledge potency (cit), gives rise to understanding one's position and
relationship to Krsna, and the potency which gives the accommodation (sat) is
sandhini. Technically speaking hladini, originating from Krsna, expands into the
other 2 potencies in order to fullfill certain purposes in Krsna's`pastimes.
The living entities are part of the hladini sakti but in contrary to hladini
sakti they are separated expansions from the Lord. Thus by their basic nature
they are full of bliss (ananda) but they also have individual consciousness
(cit). These qualities are eternal (sat) assets of the living entity and thus
it can also be considered to be an isvara; but while Krsna is vibhu, unlimited
in His qualities, the living entities are anu, or very small. Therefore their
qualities of sat, cit and ananda, eternal knowledge and bliss, can be covered.
Because the living entities' original spiritual qualities, which are of the same
nature as the internal energy, can be covered by the external energy, they are
categorized as the marginal energy.

The soul in the material world, bound to self-identification on the level of
adhyatmika, looses this freedom. Although he is trying to exert his freedom of
independence and thus attempts to control and enjoy the material nature
according to his own whims he looses the kind of freedom he had in the spiritual
world. Instead of being to move and act in any desired way the soul can only
express desires and then the material nature carries him from one corner of her
manifestation to another. For the execution of even the minutest activity he
must depend on the material body, which is bound to principles laid down within
the Universal Form of the Lord, controlled and presided over by demigods who act
as representatives of the Lord. Thus the soul gets entangled in
the interdependence of adhyatmik, adhibhautik and adhidaivik. As all gross
manifestations within the universe are made of the five gross elements so is our
gross material body made of five elements.

The Material Body

Ether air fire water earth (room where the dull fill matter body exists)

Since ether and earth do not play a very active role in the body the remaining
elements - air, fire and water - are the elements which make things happen.
In the Ayurveda these three elements find their counterparts basically as
vata. pitta and kapha. Of these three the water element, or kapha, is the most
important.


(3; paper plot)

The gross material body made of five elements is under the control of eternal
time (kala), action (karma) and the modes of material nature (guna).
(SB 1.13.46).
The material body is always afflicted with the lack of the following three
qualities: eternity, freedom from the material modes of nature and freedom from
the reactions to fruitive activities (SB 1.6.29 purport).

In the perverted material existence the living entity acts for himself, which
means motivated by lust, expressed as activities within the realm of karma,
jnana or yoga. All such activities are under the control of the law of karma,
which means they produce reactions. This reactions must be experienced within
the material existence and since the present body is under the control of time,
it is temporary, one must take another body.
Therefore the present material body could be described as the sum total of
reactions on activities based on lust.

Considering the natural existence of the soul in the spiritual world the
existence which the soul experiences in the material atmosphere can be called
a diseased condition. (Srila Prabhupada often asked: "What is his disease?")


(4; paper plot)

In practical day-to-day life the limitations which the spirit soul in its
diseased conditon, in a material body, has to face are two-fold:
- limitation by space; the soul is limited by the frame of the material body
which has the tendency to become disturbed in its proper functioning; in order
to take care of this limitation there is the knowledge of the Ayurveda
- limitation by time; the material body is controlled by time, meaning it is
temporary; Krsna explains in various places in the Bhagavad-gita that He is
time (Bg 10.30: kala kalayatam aham ... - among subduers I am time; Bg 10.33:
aham evaksayah kalo... - I am also inexhaustable time; Bg 11.32: kalo 'smi
loka-ksaya-krt pravrddho... - time I am, the destroyer of the worlds...).
Within the material world constant destruction takes place. But since
destruction always means creation one is more accustomed to called it change.
Since time is the factor of constant and ultimate destruction or change one
must know how to properly relate to it and the knowledge to do that is called
Jyotisha, the knowledghe of Astronomy and Astrology.
Therefore the sciences of Astronomy/Astrology and Ayurveda are important for
everyone who is not completely on the transcendental platform.


(5; paper plot)

The diseased-diseased condition:
If the material body, aside of being a symptom of a diseased condition on its
own, becomes disturbed in its proper functioning, then this can be called
a diseased-diseased condition. Any person who is physically or psychologically
sick would thus fall in this category of diseased-diseased. But aside of that,
any person who does not live according to his conditional existence, i.e.
outside the confines of Varnasrama dharma, without following the rules and
regulations (4 regulative principles) of Vedic civilized life, would also fall
in this category.

The diseased condition:
The persons follows his conditional nature and consequently is situated
according to his position within the Varnasrama system. He follows the rules
and regulations of civilized life. Also his material body is free from gross
and subtle disturbances (dharmo raksati raksita).

In a society where the majority of the people follows the principles of
Varnasrama the sufferings would automatically be reduced just by everybody's
acceptance of the four regulative principles:
- no illicit sex creates cleanliness
- no meat eating creates mercy
- no intoxication creates austerity
- no gambling creates truth

cleanliness - brahmacari: the brahmacari is mainly occupied with education
which basically means formation of character; he is especially advised to keep
himself always clean (this also includes subtle cleanliness)

mercy - grhasta: the grhasta is occupied with attaining various paraphanelia for
sense gratification; in order to not get lost he is advised to give in charity,
which means giving up at least parts of his attained paraphanelia, thus reducing
sense gratification

austerity - vanaprastha: the vanaprastha is supposed to disconnect himself from
any engagement in sense gratification; for this purpose he is supposed to
perform austerities and thus purify his existence

truth - sannyasi: the sannyasi is occupied in pursuance of the absolute truth;
for this Absolute Truth, Sri Krsna, he performs the duties of all other asramas,
cleanliness, mercy and austerity

Each asrama roots in one particular activity but is branched in all the other
three. Thus everybody is advised to keep himself clean, be merciful and perform
austerities while searching for the Absolute Truth, Krsna. But one of those
activities is particularlly important to the single asrama.

The healthy condition within the material world:
Even though the material body is still present the consciousness is completely
absorbed in the spiritual nature and the devotional service to Sri Krsna. The
material body is maintained but one has no real connection to it since one has
no desire to further perform activities for himself and all remaining sinful
reactions are burned up by the realized transcendental knowledge of one's
constitutional nature. At this stage one develops one's spiritual body and
therefore is independent from the conditon of the material body; whether it is
sick, healthy, workable or according to its symptoms already supposed to be
dead one can maintain the life according to one's desire. Such a person is
considered to be liberated even though living in the material world.

The healthy condition within the spiritual world:
Any tinge of diseased condition is eleminated and the living entity serves Sri
Krsna in his original position in a spiritual body equipped with all its
original abilities and freedom.

From the diseased-diseased condition to the diseased condition:
Sound vibration is the basis of the material manifestation; it started with the
transcendental sound vibration "om". Sound vibration is the subtle form of
every object in the material world. Therefore if one knows the art of creating
the proper sound vibration then one can manifest anything one needs.
As an example we could remember how the ksatriyas during the Vedic times
actually applied their weapons. First they would call a specific weapon, let say
the fire weapon, close by meditative processes. In this way the subtle form of
the weapon was created in the mind which then was accommodated by the ether.
Next, while releasing an arrow the particular mantra for the weapon was chanted
according to exact rules for intonation and pronunciation. As a result, as the
arrow reached the enemy he was covered by the all-devastating fire weapon.

The science of Ayurveda, for example, mentions particular sound vibrations
which stand in relation to the different parts of the material subtle or gross
body. By chanting different letters of the sanskrit alphabet which are related
to the different limbs and organs of the body one can actually prevent or
become cured from various diseases. In fact, a considerable part of Sri Caraka
Muni's Caraka Samhita is dedicated to the chanting of mantras and performance
of various kinds of worship in order to receive protection or cure from
diseases.

Also, there are certain mantras, addressed to the controlling deities of the
various planetary influences pertaining to all material gross and subtle
objects. By regularly chanting such mantras one may alter a particular influence
according to one's liking, produce a certain influence to some degree when it
would be needed or nullify it to a great extend if it is disturbing.

In the same way various necessities can be supplied by invocation of the
proper sound vibrations or Vedic mantras. In the 15th chapter of the
Bhagavad-gita Krsna explains the material world to be a banyan tree which
stands upside down. The Vedic hymns are explained to be the leaves of this tree
(... chandamsi yasya parnani; Bg 15.1). As a tree is only considered to
actually be a tree if it has its leaves so this material universe comes to
proper shape or is filled with the necessary objects by invocation of the vedic
hymns. Consequently the Vedic scriptures offer many mantras for such purposes.
They all have their effect if one has the proper qualification which means one
must perform certain austerities and be on a certain level of purity; the level
of purity for chanting the Vedic mantras generally starts with the purity of
birth, going through the proper samskaras, etc.

The mantras of the Vedas are generally comprised as follows:

OM SIVAYANAMAH

KLIM KRSNAYA NAMAH

OM KSRAUM NARASIMHAYA NAMAH

(bija / pinda / dana or seed / name/ service, activity)

All the mantras of the Vedic scriptures follow this structure of:
1. invocation the seed of the mantra
2. chanting a name (all names ultimately indicate Krsna, Siva means auspicious
one)
3. one offers some activity or service, one's respects.

Often the mantra or hymns of the Vedas are used during ritualistic cermonies of
the karma kandha section of the Vedas but the above principle is true for every
kind of Vedic mantra.

Within the mantra as a whole, which is considered to be like a body, the name
is considered to be the soul. This is confirmed in the CC Adi 7.74: ...sarva
mantra sara nama, ei sastra marma - ...the holy name is the essence of all
hymns, this is the meaning of all revealed scriptures.

The Vedas contain sometimes gigantic bodies of mantras. But not matter how big
or complicated - as the essential ingredient of any body the soul is, so the
ingredient which gives the mantra life, the crucial point on which everything
rests (marma sthana), is the soul of the mantra, the holy name.

The Narada Pancaratra refers to the Holy Name as follows (CC Adi 7.76, purport):

trayo vedah sad-angani chandamsi vividhah surah sarvan astaksarantahstham
yac canyad api van-mayam sarva-vedanta-sararthah samsararnava-taranah

"The knowledge of the original Vedas, the knowledge of the 6 limbs (angas)
of the Vedas as well as the various hymns to please the demigods are all
situated within the 8 syllables Hare Krsna Hare Krsna. These 8 syllables are
the essence of Vedanta and they are the only means to cross the ocean of
nescience."

The mantras which the Vedas present are generally addressed to different
demigods who are the controlling deities over all the various material objects.
By pleasing them one can obtain the desired result or object. (The weapons
which the ksatriyas used in Vedic times were often given to them by different
demigods who where pleased with them after they performed various austerities
or otherwise pleased the particular demigod.)

But the demigods are only secondary controllers and behind each of them there
is the Supreme Personality of Godhead who controls him, mostly in one of the
various forms of Visnu. These forms of the Supreme Personality of Godhead are
the actual controllers over the material affairs within the universe and every
object within the universe is ultimately controlled by one the 24 Visnu forms.
Consequently, if one chants Their Names and appeals to them one can attain any
results one would normally receive if one chants the particular Vedic mantras.

For example, according to Vaisnava understanding behind the nine demigods who
control the main nine planets, which are taken into consideration in astrology,
stand the Navayogendras. Behind each one of the nine Yogendras stands one of
the Dasavataras (the exception is Kalki).
Thus the sun is controlled by Sri Rama, the moon by Sri Krsna, Mars by Sri
Narasimha, Mercury by Sri Buddha, Jupiter by Sri Vamana, Venus by Sri
Parasurama, Saturn by Sri Kurma, Rahu by Sri Varaha and Ketu by Sri Matsya.
Instead of chanting mantras given in the Vedas to appeal to the various
demigods controlling these planets one should rather approach the various
Personalities of Godhead by chanting their names.
Similarly, the 24 main forms of Sri Visnu, beginning with Kesava, etc., also
control the various letters of the sanskrit alphabet. Thus each form is
represented by a certain number of letters. Now, if in the Ayurvedic system one
is advised to chant a particular letter which stands for a particular disease
or organ within the body, one may simply chant the Name of the Visnu form who
controls that letter and may thus receive the same result of being cured from
the disease. For maintaining proper health one may follow the same advice and
simply chant the various names of the Lord.

All the various systems and procedures given in the Vedas are perfect by
themselves. Nevertheless, in order to use and apply them successfully one needs
to have many qualifications, beginning with proper birth, purified by
samskaras. The minimal requirement is an established Varnasrama-dharma system
led by a proper king who is guided by qualified brahmanas. Since even this
minimal requirement is nowhere available at present all the wonderful Vedic
systems for managing one's existence within the material universe can be
compared to a perfect electrical installation within a house without the
necessary supply of current from the power station. Although the installation
itself is perfect no result can be obtain by turning on the switches.

The Brhan-naradiya Purana explains that the only religious principle, the only
source from where "current" can be received in this dark age of Kali is the
chanting of the Holy Name:

harer nama harer nama harer namaive kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha

In contrary to the Vedic systems no qualifications are required in the
execution of this one religious principle, the chanting of the Holy Name.

Sri Caitanya Mahaprabhu states in His Siksastakam 2:

...There are not even hard and fast rules for chanting these names...

Therefore in the 11th Canto of the Srimad Bhagavatam Narada explains to
Vasudeva: yajnaih sankirtana-prayair yajanti hi su-medhasah. If one is
intelligent, intead of uselessly trying to obtain results by using the
complicated Vedic systems directly, one should simply perform the sacrifice
which mainly consists of congregational chanting of the Holy Name. Thus all
necessities can be fullfilled.

(SB 3.26.32, purport) As already explained this material world began from sound
vibration. Our entanglement in material affairs has begun from material sound.
Now we must purify that sound in spiritual understanding. There is sound in the
spiritual world also. If we approach that sound, then our spiritual life begins,
and the other requirements for spiritual advancement can be supplied. We have
to understand very clearly that sound is the beginning of the creation of all
material objects for our sense gratification. Similarly, if sound is purified,
our spiritual necessities are also purified. In the material world, we
manufacture many things for our material comfort simply by hearing. They are
already there, but just by hearing one can transform them. Modern economic
advancement for creation is also a product of hearing, and similarly one can
create a favorable field of spiritual activities by hearing from the right
source. By hearing only can we make proper use of that which already exists.
The principle of hearing to properly utilize preconceived materials is
applicable to spiritual paraphernalia as well.

As a conclusion of the above the chanting of the Holy Name is the only religious
principle that can purify and elevate any person, whoever he may be, and raise
him to the platform of Vedic civilized life.

Simply by chanting of the Lord's Holy Name physical and psychological
disturbances can be eradicated. Everybody's necessities of life can be
fulfiled by such chanting.

From the diseased condition to the healthy condition within the material world:
(SB 3.25.9) The living entity within the material world evolves through
different species of life and accepts various material bodies. The size of the
living entity itself is described as being as big as the 10 000th of a hairtip.
In other words, in the material world the original spiritual body becomes
comprised to a tiny spiritual seed. Within that seed the original spiritual
body with its natural spiritual senses is potentially present. But the living
entity cannot express itself or perceive through these potential senses.
Therefore the material nature supplies material bodies which have the power of
sense perception based on the presence of the seedlike spiritual body and are
like a covering for the soul and its own original senses. It is only due to the
presence of the soul and its original power for sense perception behind the
material senses that these work. Thus we can see because our original spiritual
body has the facility to see; we can hear because behind the material sense of
hearing is the ability of the spiritual body to hear.

The problem with the material senses is that they are temporary, asat. We are
evolving through different statuses of material bodily existence - sometimes in
a human body, sometimes in an animal body - and therefore the engagements of
our material sense are also changing, or temporary. Thus every conditioned
living entity in the material world suffers from "asad-indriya-tarsanat" -
agitation by the constantly changing of temporarily manifest senses of the
material body. This is called sense gratification.

By performing devotional service the covering of the spiritual senses by the
material senses is gradually removed, until, when completely removed, the
living entity reaches sad-indriya, or eternal sensory activities. In other
words, as the spiritual seedlike soul develops into a spiritual body by the
performance of devotional service, the material senses gradually vanish and are
replaced by the spiritual senses. At this point there is only one activity
which is called devotional service and one is designated as liberated within
the material body or the material world.

One is not dependent on the workability of the material body. Whether the
material body is fit to perform devotional service or not becomes irrelevant -
the spiritual senses can overpower any shortfall of the material body and keep
it going, even to the extent that devotional service is performed despite
the material body's exhibition of symptoms of being death.

Another symptom of this level of spiritual advancement is that does not value
the spiritual energy of Krsna as superior to the material energy - one sees
them both as Krsna's energy and thus being as good as Krsna. Vasudeva sarvam
iti - one realizes Krsna to be the cause of all causes and sees Him everywhere.
Seeing Him everywhere means one understands that everything is related to Him,
is His energy and thus is as good as Him. The difference is however that one
does not surrender to everything, or the material nature, but exclusively unto
Him (mam ekam saranam).