... These are the two movements that govern world-existence, adhogati, the descent towards matter or mere form and urdhwagati, the ascent towards Spirit and God. Man is a mental being, manu or manomaya purusha, who has entered into a vitalised material body and is seeking to make it capable of infinite mentality & infinite ideality so that it may become the perfect instrument, seat and temple of the... same variable phenomena with the internal knowledge. All the knowledge translated here into mental values forms the stuff of our waking consciousness. This waking consciousness accepted by the manomaya purusha as itself & organised round a central I-sense is the waking ego. The Jiva or embodied mental being is in its consciousness much wider than the waking ego; it has a wide range of knowledge &... & spirit. The swiftest & most effective means of his advance & self-fulfilment is to dissolve his waking ego in the enjoyment of an infinite consciousness, at first mental of the universal manomaya Purusha, but afterwards ideal and spiritual of the high vijnana & highest Sacchidananda. The transcendence & dissolution of the waking mental ego in the body is therefore the first object of all practical ...
... then the same thing as the 'psychic being' which is carried over to the next life?" The mental being spoken of by the Upanishad is not part of the mental-nervous-physical composite—it is the manomaya purusha prana-sharira-neta, the mental being leader of the life and body. It could not be so described if it were part of the composite. Nor can the composite or part of it be the Purusha,—for the composite... is described as manomaya by the Upanishads because the psychic being is behind the veil and man being a mental being in the life and body lives in his mind and not in his psychic, so to him the manomaya purusha is the leader of the life and body,—of the psychic behind supporting the whole he is not aware or dimly aware in his best moments. The psychic is represented in man by the Prime Minister, the ...
... Brahma in all is today very strong; but its grades & positions are still unstably harmonised, eg the general Manomaya Purusha in the Manastattwa taking the ananda of the various egos who know not themselves to be He, the same in the Anandatattwa of the Manas, the individual Manomaya Purusha watching the egoistic manas as the observing mind of an actor might watch his active mind on the stage, the Manomaya ...
... clear perception of the dominant idea in the superconscious dream-mind (manomaya purusha), which dictates usually the ultimate action. Beyond this is the non-telepathic trikaldrishti which can alone perceive what is the unalterable eventuality actually destined. This perception is contained in the sleep mind of the manomaya purusha, where all beings know the past, present & future. The rest is a matter ...
... misunderstanding is One, who is neither a passive Being nor a blind Force. The only question that remains is whether the immediate guide of the Yoga is the Ishwara himself or a Spirit who errs,—the Manomaya Purusha in oneself or a Manishi outside. The faith must be that it is the Ishwara, Anandamaya & Vijnanamaya who is the guide, although He still uses the impulsions & ideas of the Manishi & not yet... 669 10 November 1914 The Darshana is now beginning finally to normalise the perception of the Parapurusha in the Anandam Jnanam Anantam Sarvam. It begins with the perception of the Manomaya Purusha in the individual as identically the Parapurusha even in its apparent separateness & half-negative representation of Sachchidananda. Tertiary dasya is now powerful & begins to be pervasive ...
... satyakarma, satyapratijna, satyavadi. The man who rising beyond the state of the manu, manishi or thinker which men are now, becomes the kavi or direct seer, containing what he sees,—he who draws the manomaya purusha up into the vijnanamaya,—is in all things “true”. Truth is his characteristic, his law of being, the stamp that God has put upon him. But even for the manishi ideal Truth has its bounties. For ...
... no judgment, conclusion or even speculation. Aishwarya has to be utilised only where there is perception of the Divine Will behind; it has no longer to reflect in any way the movements of the manomaya Purusha or the manomaya Shakti. Lipi has to get rid of the obstacle in the Akasha which prevents it from manifesting with a successful and easy vividness. Rupa & Samadhi have to continue their struggle ...
... assent to any movement of nature or withhold it or it can direct the Prakriti what to do or not to do. It can allow it to indulge sex or withhold indulgence. It is usually the mental Purusha (Manomaya Purusha) that one thus realises, but there is also the Pranamaya or vital Purusha. By the word Overself they probably mean this Purusha—they take it as a sort of personal Atman. Sex-Indulgence and ...
... therefore, the individual in whom its potentialities centre is pre-eminently Man, the Purusha. It is the Son of Man who is supremely capable of incarnating God. This Man is the Manu, the thinker, the Manomaya Purusha, mental person or soul in mind of the ancient sages. No mere superior mammal is he, but a conceptive soul basing itself on the animal body in Matter. He is conscious Name or Numen accepting and ...
... and the sky, mid-air and earth the mentality, vitality, physicality of man and of the universe. Living on the earth, climbing into the mid-air or even winging in the sky, the mental being, the manomaya Purusha, would still live in the rays of the sun and not in its bodily light. And in those rays he would see things not as they are, but as reflected in his organ of vision, deformed by its faults or ...
... three aspects of the Conscious Being (Purusha) are spoken of, namely, physical Conscious Being [Annamaya Purusha], the vital Conscious Being [Pranamaya Purusha], and the mental Conscious Being [Manomaya Purusha]. The Conscious Being or the Purusha is regarded as the Witness Page 57 [Sakshi]. Are there different types of Presence corresponding to the three Purushas—physical, vital, and ...
... The Purusha there and there. He am I." 53 Or else, to use the terms of the Taittiriya Upanishad, we may perfect the faculties and activities of the annamaya purusha, pranamaya purusha, and manomaya purusha, the physical being, vital being and mental being, develop the operations and faculties of the vijnanamaya purusha and anandamaya purusha, and come to know the law in the universe of the Truth ...
... ego, that is why it seems unconscious. But when Purusha is free it becomes conscious. This part which I call myself, which looks at the calmed mind, not sharing in its activities, is this Manomaya Purusha ?* *The mental Purusha or mental self Yes. Is the consent of the Purusha individual, is it not the universal which determines it? There is the universal Purusha as there ...
... or no form, being or non-being, manifestation and the unmanifest—for these are distinctions, separate states, opposite ideas to the mind, separate experiences to the Soul on the mental level, manomaya purusha . But the Supreme is beyond Mind and has no need for these divisions and contradictions of its nature. Ekamevadvitiyam: One Without a Second 8 All existence is existence of the one ...
... nt reality. Action is effected only as the outflow and physical symbol of mind; it has no inherent moral or spiritual value, but is capable only of bearing such values as are put on it by the manomaya purusha, the spirit centred and veiled in mind. Humanity still imprisoned in its surroundings, servilely reflects in its mind the habitual impact of outward things, the bahyasparshah, & gives to them ...
... heart, which constitutes the inmost being, as distinguished from the inner being which consists of Annamaya Purusha (the Purusha in the physical), Pranamaya Purusha (the Purusha in the vital) and Manomaya Purusha (the Purusha in the mental). The outer, the inner and the inmost parts of the being are spoken of in the following extract which alludes to mastery: "There are, we might say, two beings in ...
... nether fire are one Trinity—the fivefold fire is part of the Vedic symbolism of sacrifice. Vayu and Indra are cosmic godheads presiding over the action of cosmic principles—they are not the manomaya purusha or pranamaya purusha in each man. You have a mental being or purusha in you and a vital being or purusha, but you cannot say that you are in your mind Indra or in your vital Vayu. The Purusha ...
... the purpose of humanity & in themselves are beyond this manifest universe & dwell for ever in the being of the Para Purushas. They are not true Manomaya Purushas. But Manu Prajapati is a true manomaya Purusha. He by mental generation begets on his female Energies men in the mental & vital planes above earth, whence they descend into the material or rather the terrestrial body. On earth Manu incarnates ...
... perception of the Lilamaya in the Jiva which is in the divine Lilamaya & reflects Him, but not, except in special perception, identical with him. The Master is once more a little remote & the Manomaya Purusha half veils the Vijnanamaya. There is continual advance & progress but on the Page 550 old planes at a higher level & not on the new planes which seemed to have been permanently gained ...
... different parts of the being is unknown. Even in India the old knowledge of the Upanishads in which they are distinguished has been lost. The Jivatman, the psychic being (Purusha Antaratman), the Manomaya Purusha, the Pranamaya Purusha are all confused together. Sri Aurobindo Letters on Yoga - I: The Psychic Being The psychic part of us is something that comes direct from the Divine and is in ...
... within the evolution itself it is represented by the evolving psychic being which supports all the rest of the nature. life-nature (the life) —see the Vital . manomaya puruṣa (Manomaya Purusha) —mental Person, the mental being. mechanical mind —a part of the mind closely connected with the physical mind; its nature is to go on repeating without use whatever has happened—recent events ...
... and which the dynamic evolving consciousness that is self-aware and that is the real controller of the development of the body, life and mind. It is chaitya purusha, as distinguished from manomaya purusha, prānamaya purusha, and annamaya purusha. The experience of the chaitya purusha or what has been called the Page 102 psychic being is a major experience of Karma yoga, since through ...
... consciousness that is self-aware and that is the real controller of the development of the body, life and mind. It is the caitya purusha, which is realised more and more distinguished from manomaya purusha, prānamaya purusha, and annamaya purusha (mental being, vital being and physical being). The experience of the caitya purusha is a major experience of Karma yoga,, since through that experience ...
... of our vital and dynamic movements, we find it to be pranamaya purusha, a being of life-force, sustainer and supporter of our vital energies and activities. At the level of the mind, it is manomaya purusha, the being that sustains and supports the activities and energies of conception and ideation. "All these three levels are immersed in sattva, rajas and tamas. Therefore, jiva as the purusha ...
... seize on h and apprehend it to know its meaning and endeavour to bring it to the fore of the critical perception of an enlightened intelligence. We have already said that the mental being (Manomaya Purusha) of the country awoke in Bankimchandra. It is he who gave a fluent expression, in thought and in an outer attractive language, to her hopes, aspirations and inner feelings. And it is in him that ...
... annamaya purusha; then he raised himself and centred in the vital consciousness and so became fundamentally a pranamaya purusha; next he climbed into the mental consciousness and became a manomaya purusha; from that level again he has been attempting to go further beyond. On each plane the normal life is planned according to the central character, the law— dharma—of that plane. One can have the ...
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