*SKANDHA XI. CHAP. 12.*
This Jiva-Ishvara becomes manifest in the cavities (nerve-plexuses). He
enters the cavity (called Adhara or prostatic plexus) with the Prana
(energy) of sound (called Para). He passed through subtle mind-made
forms (Pasyanti and Madhyama) in the plexuses called Manipura or Solar
and Visuddhi or laryngeal and at last comes out as) very gross (Sound
forms, called Vaikhari, consisting of) Matra (Measures, such as long,
short &c), Svara (accents known as Udatta or high, Anudatta or low and
Svarita or mixed; and Varna the (letters of the alphabet, _ka, kha_ &c.)
(The ruling idea is that the teachings of the Vedas and the Smritis are
conveyed in articulate expressions and are adapted to planes
corresponding to articulation. But articulation is the last and grossest
expression of Divine Sound energy. In man the highest manifestation of
sound energy, the primal voice, the divine voice, the first Logos, is
Para. It is the Light which manifests the whole Universe. In that
highest plane of manifestation there is no difference between Light and
Sound. The seat of this Light is Mula-Adhara Chakra.
Coming down the line of material manifestation, this Divine Light, this
Para Voice, become Pasyanti in the plane of causes, of germ thoughts, of
root ideas, the Karana plane. The germs are transmitted in Man from
birth to birth and in the Universe from kalpa to kalpa. They are the
_causes_ of the subsequent manifestations, whether individual or
universal. The Para voice passing through the causal plane, becomes the
root-ideas or germ thoughts.
In the next plane, the Sukshma plane, the voice becomes the thoughts
themselves or Madhyama.
The last expression of the Voice is the articulate expression, Vaikhari.
The Srutis and Smritis as written or spoken belong to the plane of
lowest manifestation. They are governed by the root-ideas and ideas of
the present universe, the root-ideas and ideas of the Rishis through
whom they are manifested.
When you seek the _unmanifested_ light of the Logos, the Divine Voice,
or only the first manifestation of that Voice, what care you about the
lower manifestations, the Srutis or Smritis, what care you about karma
that pertains to the lower planes?)
In Akasa, fire is only unmanifested heat (Ushman). It is manifested
further down in the fuel. By friction in the fuel, it becomes a spark.
Kindled by _Ghee_, it becomes a flame. Such is my manifestation also in
this articulate Voice.
So also the senses of action (Karmendriyas) and of perception
(Gnanendriyas), the faculties of Desire, Discrimination, and Egoistic
perception, the thread-giving Pradhana, the transformations of Satva,
Rajas and Tamas are all my manifestations. (_i.e._ I am manifested
through all of them).
Primally, this Jiva Ishvara is unmanifested and one. But being the
resort of the three Gunas, being the generator (Yoni) of the lotus (of
the Universe), He becomes in time of divided energy, and appears as
many, even like seeds that have found the soil.
This Universe exists in Me, even as a piece of cloth exists in threads.
The essence of this eternal tree of the Universe is Inclination. It
begets flowers (Karma) and fruits (the fruits of Karma). Two are its
seeds (Merit and de merit). Hundreds are its roots (the desires). Three
are its stems (the Three Gunas). Five are its trunks (the five Bhutas,
Akasa &c). The branches produce 5 sorts of juice (Sound, Touch, Sight,
Taste and Smell); the Ten senses and the mind are the branches of the
tree. Two birds (Jivatma and Paramatma) make their nest on it. Wind,
bile and phlegm are its dermal layers. Joy and sorrow are the two fruits
of this tree. It extends up to the solar regions (for beyond the Solar
system, the Triloki, there are no rebirths.) The country loving Gridhras
(in the first sense, vultures and in the second sense, home loving men
of desires) partake of one fruit (sorrow). And the forest frequenting
Hansas (in one sense swans and in the other sense discriminating men who
give up desires) partake of the other fruit (joy).
He who, through the favor of his Guru knows the One as becoming Many
through Maya, knows the Truth.
Thus with the axe of wisdom, sharpened by whole-minded devotion acquired
by the worship of the Guru, do thou calmly and steadily cut asunder the
sheaths of Jiva and on attaining Paramatma, do thou let go of the
instrument itself.