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The Upanishad describes three types of Self : the Bahya-atma or external self (body), the Antar-atma or inner self (individual soul) and the Param-atma or highest self (the Brahman, Purusha). [ 2 ] [ 6 ] The text asserts that one must meditate, during Yoga , on the highest self as one's self that is partless, spotless, changeless, desireless ...
Katha Upanishad, in Book 1, hymns 3.3-3.4, describes the widely cited proto-Samkhya analogy of chariot for the relation of "Soul, Self" to body, mind and senses. [33] Stephen Kaplan [34] translates these hymns as, "Know the Self as the rider in a chariot, and the body as simply the chariot. Know the intellect as the charioteer, and the mind as ...
Reach rhythmic breathing, concentrate, chain in the mind, reflect and reason, and proceed towards the union in the soul. It is unclear, states Deussen, whether the text implies union of individual soul with highest soul (Anquetil's interpretation), or Prana and Apana (Narayana's interpretation), or is a choice left to the yogi. [39]
Together with the causal body it is the transmigrating soul or jiva, separating from the gross body upon death. The subtle body is composed of the five subtle elements, the elements before they have undergone panchikarana, [citation needed] and contains: sravanadipanchakam – the five organs of perception: eyes, ears, skin, tongue and nose [2]
Thereafter, he explains that - the five elements, the ego, the intellect, the Unmanifest (Primordial Matter), the ten organs (of perception and action), the mind, and the five objects of sense (sound, touch, colour, taste and smell); also desire, aversion, pleasure, pain, the physical body, consciousness, firmness, this is the kshetra with its ...
The body is equated to a chariot where the horses are the senses, the mind is the reins, and the driver or charioteer is the intellect. [2] The passenger of the chariot is the Self (Atman). Through this analogy, it is explained that the Atman is separate from the physical body, just as the passenger of a chariot is separate from the chariot.
Consciousness is the ultimate principle, the monad of the universe, always present as substrate in every external object, be it gross (physical), subtle (mental) or subtlest (relating to the causal body or soul). Thus external world, body, mind and soul are considered kindred parts of the whole, concretisation of the supreme consciousness. [62]
The text uses similes of yajna (fire) ritual to describe how cosmic processes are repeated in the temple of body, with food as offering, mind the Brahman and seeking of the soul (Atman) as the goal of the ritual of life. [10] [18] The text then abruptly jumps to enumerating anatomy of a developed human body, likely from lost chapters of the ...