The beginning and end of Dhármika Sádhaná hinges on only one point, and that is the purity and sanctity of the base. The base alone is solely responsible for the privations and afflictions of humankind. If the base is firm, privations are not privations and afflictions are not afflictions.

Ádhára (base): A base is indispensable for every finite object. It is on account of the base that one object is distinguishable from others.

No two living beings have an identical base. Every living being carves out for its existence a distinct base from the Universal Cosmic Self, according to its Saḿskáras. The root “ci” with the suffix “ghaiṋ” makes the word “káya” which signifies selection. From the mental body of the Supreme Brahma the living being carves out its base. The living is the mánas putra or mental child of the Supreme Brahma. The mental body of the Supreme Brahma is created as a result of the domination of Prakrti over the Supreme Puruśa. The physical body of the living being is a creation of Prakrti and is bound to abide by the laws of Prakrti.

The Infinite does not require a physical body, and has only a mental body. Only that which is not infinite needs to be bound or limited. Prakrti is a combination of three distinct attributes namely, Sattva, Rajah, and Tamah. It is on account of the influence of these attributes that Puruśa realizes respectively “I am”, “I do,” and “I am the object.” If only one of these three attributes of Prakrti is influencing Puruśa, then there can be no change at all. The fact that Puruśa is constantly changing is evidence that not only one but all the three guńas are operating throughout the universe.

(1) Bhúrloka – Crudeness is dominant everywhere in the páiṋcabhaotika world and the influence of Tamoguńa is the strongest. In both the physical and the subtle body, all three of the guńas or attributes of Prakrti undoubtedly exist. Brahma has only a mental body and this Páiṋcabhaotika world has been created as the crudest manifestation of this mental or subtle body. In every case not one but all these attributes occur, although in varying magnitude. The physical world is characterized by crudeness. Tamoguńa is dominant, Rajah is ordinary and Sattva is recessive. In Saḿskrta this crudest manifestation of Brahma is called bhúrloka.

Of the seven strata, the greatest crudeness exists in Bhúrloka. The next stratum or Bhuvarloka is less crude than Bhúrloka. Tamoguńa is dominant, Rajoguńa is negligible and Sattvaguńa is ordinary.

It is the mind which works in conception, concentration and meditation, as well as in distinction of high and low.

Mano Karoti Karmáńi

(2) Bhuvarloka: Is the stratum of the mind engaged in the working of the physical body. All the tendencies like appetite, avarice, sleep, indolence, are related to the physical body. The vibrations or pulsations of these potentialities take place in the Bhuvarloka.

It is from this stratum that the crudest aspect of the mind is created and this is called Káma-Deha or Kámamaya Kośa. Just as Brahma has no physical body, there is no Kámamaya body capable of performing of the functions of the physical body. However from the crudest mental manifestation of the mind of Brahma comes the creation of Bhuvarloka as the stage which precedes the creation of Bhúrloka. Through the Bhuvarloka Brahma enjoys internally the Páiṋcabhaotika world which He has mentally created.

(3) Svarloka: It is Svarloka which is called the Manomaya world and it is in this stratum that a person experiences pleasure and pain. In Saḿskrta, heaven or Svarga and Svarloka are synonymous. Pleasure-seeking persons perform righteous deeds motivated by the desire to attain heaven after relinquishing the mortal body. Saḿskáras exist in the very Manomaya world or Manomaya-kośa which is also known as the pure mental sphere. Rajoguńa exists in minor degrees and Saḿskára is generated in the Svarloka. It is the popular belief amongst the Christians, the Mohammedans, the Jains and the ritualistic Hindus that the fruits of virtuous deeds are enjoyed in svarloka or heaven.

(4) Maharloka: Another name for Maharloka in Saḿskrta is Atimánas Loka which means the supramental sphere. Here, Rajoguńa is conspicuous, Sattvaguńa is less conspicuous and Tamoguńa is insignificant. It is in this stratum that saḿskáras first pulsate. The human mind is propelled by its Saḿskáras to undergo the reactions of its actions. The first vibration of the collection of Saḿskáras is created in this sphere. Suppose a person has to visit a cholera-stricken place. Before going there someone whispers to them that he too will contract cholera. On his going there, it happened that he or she actually got cholera. This is the function of the Atimánasa sphere. The first yearnings for Sádhaná, or the initial throbbings of strong desire also take place in this sphere. In the very sphere, the inspiration of the soul first becomes active. For this reason the potentialities of Sádhaná and the classifications for different persons germinate in this sphere.

(5) Janarloka or Subliminal stratum: This is called Vijiṋánamaya. True knowledge, wisdom and renunciation dominate in this sphere. These attributes are sometimes conspicuous even in pleasure-seeking persons, but there are obstacles on the way due to the influence of Bhúh. Bhuvah, etc. In this Janarloka, Sattvaguńa is most conspicuous, Tamoguńa is less conspicuous, and Rajoguńa is insignificant.

(6) Tapar Loka: This is called the Hirańmaya Loka. In the Hirańmaya Loka, Sattvaguńa is the most conspicuous, Rajoguńa is less conspicuous and Tamoguńa least conspicuous. Knowledge is in unmanifested state. Even the “I” feeling is not clearly manifest but it exists in latent state. There are no English equivalents for the names of the spheres above the Janarloka.

(7) Satya Loka: The three guńas are present but they are not manifest. Here Puruśa is dominant. Puruśa alone is manifest in this sphere. Satyaloka is the state of Nirguńa Brahma. In the manifested universe, there are seven regions. Except the Satyaloka the other six spheres are refulgent on account of the variation in the proportions of the Guńas.

Every living being needs a base. In the absence of a base, they merge into the ocean of the cosmos. Suppose, there is a cup of water in a pond. So long as the cup exists the water in the cup also exists. But if the cup is removed, the water in the cup will merge with that of the pond. The base of that water is the cup. It is only when the cup is removed that the water it contains merges with that of the pond. Similarly, the soul merges into Brahma when there is no base to embody it.

(1) Annamaya Kośa: Even after the annihilation of the base from the Átmán, the Saḿskára does not separate from the Átman or unit soul. How does this phenomenon occur? Hirańmaya Loka is the subtlest body of the human being. The living being carves out a physical body for itself from the Bhúrloka i.e. where Tamoguńa is present dominant Rajoguńa is ordinary and sattvaguńa is negligible.

Another name for this in Saḿskrta is Annamaya Kośa. This body is formed through food.

(2) Kámamaya Kośa: The mind works behind the body. The mind is formed by Kámamaya Kośa which is known as the crude mental body. Here Tamoguńa is dominant, Sattvaguńa is intermediate and Rajoguńa is insignificant.

(3) Manomaya Kośa: The force behind the Kámamaya body, that is, the crude mental body, is the Svarloka the mental sphere of the Supreme Brahma. Above the Kámamaya body there is an ordinary mind which is created by the Manomaya Kośa. In Manomaya Kośa, Rajoguńa is dominant, Tamoguńa is ordinary and Sattvaguńa is insignificant. The force behind the mind is Atimánas body or shell which has been created by the Maharloka. Here Rajoguńa is dominant, Sattvaguńa is ordinary, Tamoguńa is insignificant. A Kośa, literally shell, means a body. The four spheres comprehend the four shells.

(4) Vijiṋánamaya Kośa: It is in this sphere that Saḿskáras exist. Sattvaguńa is dominant, Tamoguńa is ordinary and Rajoguńa is insignificant. This mental sphere is known as the Vijiṋánamaya Kośa and this sphere is the Janarloka of Brahma.

(5) Hirańmaya Kośa: This sphere is known as the Taparloka. Here Sattvaguńa is dominant, Rajoguńa is ordinary and Tamoguńa is insignificant. The meaning of the word Hirańmaya is gold or golden.

Satyaloka is that state where nothing other than the all-pervading absolute truth is available. There is no idea of dualism generated by crudeness or as an outcome of degeneration. The soul in its subtlest form of body remains in that life-giving sphere of eternal Satyaloka. Its position is above Hirańmaya Kośa.

Hirańmaye pare kośe virajaḿ Brahma niskalaḿ
Tacchubharaḿ jyotiśaḿ jyotiśtad yadátmavidorviduh

On account of the influence of Prakrti, the same Brahma contains all the seven spheres. That is, only for the manifestation of the seven fold spheres has Mahattattva etc. been created. It is from the Páiṋcabhaotika elements, the crudest manifestation of the mental body of Brahma, that the Jiivátman carves out its physical páiṋcabhaotika body or Annamaya kośa, in accordance with its Saḿskáras. With the aid of the Annamaya kośa or the physical organs, the Jiivátman seeks pleasure from the objects of the exterior world. In reality, there is all around a single undivided entity. The difference between a unit soul or Jiivátmán and the universal soul or Paramátmán is radically connotative. With the connotation universal Mahat or universal Aham, He is the Supreme Brahma. He also becomes a unit soul as composed by the Páiṋcabhaotika body acquired in accordance with the Saḿskáras.

Tayorvirodho’yaḿ upádhi kalpito
Na vástvah kashchidupádhireśah.
Iishádyamáyá mahadádikárańaḿ
Jiivasya káryaḿ shrńu paiṋcakośam

Sádhaná teaches elimination of this connotative difference.

Etávupádhipara Jiivayostayo samyag nirásena para na jiivo
Rájyaḿ Narendrasya bhat́asya khet́akastayorapohena bhat́o na rájá.

The person who may be called a king by virtue of his royal insignia may be called a wrestler if he holds a cudgel. For instance, Vishvanath will be known to be a king if he is decorated with royal insignia, whereas he will be called a wrestler if he holds a cudgel. But Vishvanath remains the same Vishvanath on withdrawing the royal insignia and the cudgel. Likewise the difference between Jiiva and Paramátman is on account of the difference in connotation. On eliminating the connotative difference from the unit it merges into Brahma.

Where there is no connotative distinction, there is Satya and that is the true recognition. This is the role of Sádhaná, to establish Satya by revealing that which is untrue. The Lokas and the Kośas are all degenerations, not the absolute truth.

Difference or Distinction between Truth and Fiction

Satya is immutable. If it mutates it is no longer Satya. Satya is that which does not vary. It remains in one unaltered state in all times – past, present and future. Because of its immutable characteristic in all times – past, present and future – it is [[not]] only beyond the bound of time (Kálátiita) but also beyond the bounds of space (Deshátiita) and beyond the bound of form(s). It is beyond the bound of time, space and form. It has no differences even in the different parts of its own Being. Even one portion does not differ from another. Brahma or Satya is an indivisible, uninterruptible and immutable entity. Satya knows no difference. Then can there be any difference between Him and external objects? No, there can be no difference within or without. Nothing can exist beyond Him. That which is indivisible is infinite. Hence anything identical with Him shall also be contained within Him.

Satya knows no difference whether of the same species (Svajátiiya) or of other species (Vijátiiya) or different parts of the same body (Svagata). If the mango tree were Supreme Truth or Satya, then other species of trees would be outside the realm of Satya Hence the mango tree cannot be the Supreme Truth, since it differs from other species of mango (Vijátiiya Bheda) e.g. Bambaii, Kishanbhoga, etc. Hence it is not the Supreme Truth. It is relative or untruth.

Relative truth or Ápekśika Satya or untruth is dependent on time, place and form. The moon appears like a metal plate from a distance, but, as somebody advances towards it, it appears to grow bigger. Then how big is it? Largeness and smallness are governed by space. Hence, it is not the Supreme Truth, it is relative truth. The nearest route from Bhagalpur to Monghyr would be westward but one can reach Monghyr even if one goes eastward, round the circumference of the earth. The distance thus solely depends on space. How then can it be called the Supreme Truth? A man suffering from jaundice will find the colour yellow in whatever he sees, normal persons will see the same things in their real colour. This is dependent on the person and consequently is not the Truth.

It has been observed that place and form are not the Supreme Truth. Now, let us consider the time factor. To what extent can a historical event be called true? Suppose the Mahábhárata was fought 3253 years ago. Now, it is a fact that we see things through the aid of light. The stars in the skies became visible to you only when their light falls on the ball of your eyes. Suppose the light-waves of the Mahábhárata age will take another eight hundred years to reach a certain star. At this period if you look at the earth with the help of a telescope what will you see?

You will see that the Mahábhárata has not yet been fought there and that it will not take place for another eight hundred years. What is past for one is present for another and future for a third. All these are relative truths. The same may be said with respect to sound as well. If someone speaks aloud, a normal person will feel that he or she is shouting while a deaf person will say that he or she is speaking very softly.

Each of the spheres, namely, Atimánas, Vijiṋánamaya and Hirańmaya is respectively one beyond the other. Satya is beyond even the last. When one is established in Satya, only then can one become the knower of the past, present and future and ultimately of truth itself. For such a person there is no disharmony anywhere. Of course it is difficult to establish oneself in the Cosmic Consciousness, but once having been established in Brahma, a person get extricated from all disharmony. Human beings can come to know the past, present and future by annihilating the mind through spiritual practices. The mind must be annihilated because it is a relative truth which prevents human beings from knowing the absolute truth.

Where there is action, there is motion. Time or Kála is the mental measurement of the dynamism in action. Where there is no action there is neither mind nor time. If you are unconscious, then you will not be aware of the lapse of those three hours. Action and mind are relative truth and consequently time is also a relative truth. Time is dependent on space and person and space and form are dependent on time. It is incorrect to say that time is eternity without end and without break or limit. Time cannot exist without space and person.

Human beings derive or try to derive pleasure from objects, great and small, but they cannot get eternal Bliss from a relative truth. It is for this reason that sages devote themselves to the entity free from the bondage of time. Body and mind are not free from the bondage of time; so it is foolishness to pursue them. It is, of course, proper to take care of them but they are not to be the objects of devotion. One has to practise Sádhaná to establish oneself in the entity which is free from bondage of time.