Human body is an amazing phenomenon of the interfusion of ‘Panchbhut’, i.e., Bhumi (Earth), Aap (Water), Khang (Sky), Anal (Fire) and Vayu (Air), but mostly controlled by its three cognitive aspects, i.e., Mati (Mind), Buddhi (Intelligence) and Aham (Ego).
The basic form of yoga targets cleansing of these ‘Panchbhuts’ through the process of ‘BhutaSuddhi’ and deals with several dimensions of human life raging from health, longevity to spiritual growth and mystical capability. The process of cleansing involves purification of these elements through the ‘Akash’(Sky or space in the body ), which itself is a transparent medium and does not contaminate much . The Yoga practitioner seeks not only to cleanse these elements through ‘Asanas and Pranayams’ but also to master them which is known as ‘Bhuta Siddhi.’
From ‘Bhuta Suddhi to Bhuta Siddhi’ , the complete control of the above said cognitive aspects of human existence ( Mati , Buddhi and Aham ) is a subtle spiritual journey which can be achieved through meditation ( Dhyana) . Therefore, Yoga and Dhyana go together to achieve the complete spiritual connect from ‘Bhuta Suddhi to BhutaSiddhi.’
Bhuta Siddhi triggers the human consciousness to go through several stages of spiritual evolution.
Stage I:
The first such stage of evolution occurs in the Mind (Manas) in discriminating between response and memory. The way the body and brain react to externalities is an act of sensory memory. But the conscious information, the mind deciphers from these actions and reactions is ‘articulate memory.’ Our knowledge is accumulation of such articulate/ pure memory .
Stage II:
The spiritual evolution in its second stage develops a dseeper realization, that is, human knowledge is within bounds but ignorance is boundless. Such realisation minimizes Ahm ( Ego ) and intensifies the ‘Dhyana’ to mingle with the infinity in our boundless ignorance.
It is the sublime quest without conscious penance. This quest derives its seeds from the limitation of our knowledge, the accumulation of pure memory and has an endless journey in the path of ecstasy .
Stage III:
In the third stage , the path of ecstasy unfolds bundles of Karmic omissions and commissions triggering Prangya, the ‘consciousness in enlightened form.’ This is some wisdom in mundane terms, but which is much beyond wisdom as it is gets charged with intuition. Pragnya driving the soul in the path of ecstasy contributes to ‘Satchhidanand‘ (‘Sat’ +‘Chit’ + ‘Anandi.e the Truth , the Consciousness and Cosmic Ecstasy).
Stage IV:
Challenge is to sustain this stage of Satchidanand which is possible through the Fourth Stagei.e Samadhi , the absolute abandonment of self .sThis is not denial of the existence of self , this is not selflessness. Samadhi is the ‘self joined with its root,’ the ‘Inverted Tree’ as narrated by the saints. This is the stage of ultimate ecstasy, the unending orgasm of mingling with the creator which leads to ‘Mokshya.’ It is the Nirvana, the emancipation.
In its eschatological or soteriological sense, it is the state of freedom of cycle of life and death. But in epistemological sense, some construe it as self realisation, some name it as ‘freedom from ignorance and self knowledge’ and some term it as ‘enlightenment’.
Going deep it is the state of eternal bliss and emptiness, a journey from finite knowledge to infinite ignorance. Therefore, just indulging in some physical asanas or pranayam, we are not in Yoga but in a very primary stage of physical unfolding. Destination is driving such physical freedom in the path of spiritual ecstasy to mingle into enlightenment which will culminate in to a universal belief system of Vasudheiba Kutumbakam... Sarve Bhabantu Sukhinah, Sarvesantu Niramayaah, Sarve Bhadrani Pasyantu, Ma Kaschit Dukhabhag Bhabet.
(The writer teaches Sanskrit in Kendriya Vidyalaya No. 1, Bhubaneswar.)