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Section Two
The Cosmos:
Terms from Indian Systems
Chapter One
The Upanishadic and Puranic Systems
Virat is the outer manifestation and if we take all that as Brahman without knowing what is behind the manifestation we shall fall into the intellectual error of Pantheism, not realising that the Divine is more than this outer manifestation and cannot be known by it alone. In the vital we may fall into the error of accepting what is dark and imperfect on the same terms as that which makes for the light and divine perfection. There may be many other consequent errors also.
Visva or Virat, Hiranyagarbha or Taijasa, Prajna or Ishwara
These two sets of three names each mean the same things. Visva or Virat = the Spirit of the external universe, Hiranyagarbha or Taijasa (the Luminous) = the Spirit in the inner planes, Prajna or Ishwara = the Superconscient Spirit, Master of all things and the highest Self on which all depends. The Mental cannot be Ishwara.
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It is the external consciousness, the inner consciousness, the superconscient that are meant [by vaiśvānara, taijasa and prājña in the Mandukya Upanishad]. The terms waking, dream, sleep are applied because in the ordinary consciousness of man the external only is awake, the inner being is mostly subliminal and acts directly only in a state of sleep when its movements are felt like things of dream and vision; while the superconscient (supermind, overmind, etc.) is beyond even that range and is to the mind like a deep sleep.
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Vaisvanara, Taijasa, Prajna, Kutastha
But why do you want to connect these things with the soul?These four names [vaiśvānara, taijasa, Pṛ̣āj̣̣ña, Kūṭastha] are given to four conditions of transcendent and universal Brahman or Self, —they are merely conditions of Being and Consciousness —the Self that supports the Waking State or sthula consciousness, the Self that supports the Dream State or subtle consciousness, the Self that supports the Deep Sleep State or Causal consciousness, karaṇa, and the Self in the supracosmic consciousness. The individual of course participates, but these are conditions of the Self, not the Self and soul. The meaning of these expressions is fixed in the Mandukya Upanishad.
Three planes — (1) Karana (2) Hiranyagarbha (3) Virat The parallel between Vijnana or Karana Jagat of the Upanishad presided over by Prajna and equated with Sushupti, as the Hiranyagarbha world with Swapna and things subtle, does not altogether equate with my account of the Supermind. But it might be said that to the normal mind approaching or entering the Supramental plane it becomes a state of Sushupti. If the writer had put the superconscient sleep of Supermind —for so the supramental state appears to the untransformed mind when it touches or apprehends it, for it falls inevitably into such a superconscious sleep —then the difference would be cured.
1. Bhu —Physical1 2. Bhuvah —Vital 3. Swar —Mental
1 The correspondent asked for the terms in Sri Aurobindo’s yoga system corresponding to the planes mentioned in the ancient yoga systems of India. —Ed.
Page – 38 4. Mahat —Vijnana (supramental) 5. Jana —Ananda world Sachchidananda worlds 6. Tapah —World of Chit-tapas I 7. Satya —World of Sat
The Worlds of the Lower Hemisphere
The bhuvarloka is not part of the material universe —it is the vital world that goes by that name. Dyuloka = mind world, bhuvarloka = vital world, bhūrloka = material world. Svarloka is the highest region of the dyuloka, but it came to be regarded as identical with it.
Tapoloka and the Worlds of Tapas
That is the original Tapoloka in which the principle is Chit and its power of Tapas, but there are other worlds of Tapas on the other planes below. There is one in the mental, another in the vital range. It is one of these Tapas worlds from which the being you saw must have come.
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