In the Bhartiya way of life, the human body is believed to have 16 kinds of forces. The forces are innumerable in number but in terms of nature and variety we can measure them as being 16.. The same 16 varieties are famous as ‘Balakosha’. The same are also famous with the names as Maya, Jaya, and Dhari etc.
Out of these 16 Bala’s one is called as ‘Ashnaya’. Ashnaya is also called as Bubhuksha-Bala. When the stomach is completely empty, then a desire gets created to eat. This desire gets created naturally and this Bala itself is called as Ashnaya. The work of this Bala is to fetch the Anna (Ash) and collect it upon the Atma. Furthermore, according to the principle of ‘Ashaan Nayate’, this Bubhuksha Bala gets named as Ashnaya. Due to change in its state this Ashnaya Bala takes three forms. These are named as Uktha, Arka and Ashiti. The centered Bala gets transformed and comes out as Ashnaya. This Bala doesn’t come out completely and majority of it remains still in the center. Only a small part of it goes out from the center to fetch Anna. The centered Bala is called as ‘Uktha’. The Bala which goes out of the center in the form of rays is called ‘Arka’. The Bala which keeps getting consumed in the Atma with the Anna is called as Ashiti. Thus, the single Ashnaya Bala takes three forms of ‘Uktha-Arka-Ashiti’. Overall, the Bala which brings Anna for the consumption in the Atma is called as Ashnaya Bala. In the physical world hunger can be considered as an entity which is similar to Ashnaya Bala. Hunger is the Bala which brings the food to the Atma. If there was no hunger, we wouldn’t even get the desire to eat.
Anna is collected by Ashnaya Bala, within the area of Atma. The impact or effects of this process on the human body is driven by the factors of ‘Suyoga’ and ‘Ayoga’. If the Anna has been collected with the process of Suyoga then it forms the basis of satisfaction and pleasure for the Atma. If because of ‘pragyapradh’ the Anna has been collected with methods like Ayoga, Heenyoga, Atiyoga and Viruddhayoga; then it creates sadness & results in negative consequences for the Atma. The satisfaction of Atma is due to ‘Anna-Suyoga’ which is a result of bright intellect and the sadness is due to poor intellect led ‘Heenyoga’.
For the Tushti of Atma it is important to keep its natural state in balance. For this we need to consume seven types of Anna or Ashiti. Their names are:-
|S.No||Anna 1||Anna 2||Anna 3||Anna 4||Anna 5||Anna 6||Anna 7|
|Name||Anna (Aushadhi)||Jal||Tej||Wayu (Shabda)||Wak||Kriya (Bala)||Gyan|
|Source||Earth||Earth||Sun||Antariksha||Wak Jyoti||Human Activity||Vigyaan|
|Method||Manual Effort||Manual Effort||Naturally Bestowed||Naturally Bestowed||Naturally Bestowed||Manual effort||Naturally bestowed & Manual Effort|
|Origin||Bhu Loka||Bhuvah Loka||Surya Loka||Maha Loka||Parmesthi Loka||Tapo Loka||Satya Loka|
These seven Anna are considered to keep Atma established in its natural state. All these seven Anna are our regular rations which keep coming to the Atma. We are always fearful of the Heenyoga and Virrudhayoga in these because these yoga’s are the only cause of all ailments. For example, water when drank in excessive quantities will harm the body. Similarly, excessive illumination (Tej) is also harmful. Thus, all these seven Anna keep our Atma established and achieve Ananda with Suyoga; whereas the same create harm and misery in Heenyoga.
The medium through which we get Anna is different in each case. All of them come from different sources. The first Anna becomes available to us from Earth. To avail it or to make it available, we need to work hard or make an effort. Similarly the second Anna ‘Jal’ also comes from Earth and we need to make an effort to get it. We get the third Anna ‘Tej’ from the Sun. We get the fourth Anna ‘Wayu’ from Antariksha, the visibly empty space between the Sun and the Earth. The fifth Anna ‘Wak’ comes from speaking the Wak Jyoti which we receive from hearing the sound. We can visualize this Wak’s importance in pure silence. The fear of complete silence makes the mind fearful and nervous. In such situation if we get to hear someone’s voice, then our Atma becomes stable. This alone is the real life example of Wak.
Like this we see that we consume Tej, Wayu and Wak ourselves. The kind of effort required for Anna and Jal is not required for Tej, Wayu and Wak. Parmeshwara provides us these Anna without need of any effort from us. The sixth Anna is ‘Kriya’ which is also termed as Bala. This too is a ration for human beings. This ration comes by the business of instruments of work which primarily include our hands and legs. This Anna is attained with effort. Seventh Anna is ‘Gyan’. The basic source of Gyan Anna is Vigyan. Gyan is of two kinds. First Gyan is that which is earned through material sources and needs effort, education and practice. The second Gyan is Praatibh-Gyan which is self-enduring and occurs naturally. These seven Anna are the ones which keep the Atma’s stillness intact and keep it established.
Malfunction or De-stability of Atma happens because of the following factors:-
- Heenyoga or Deficiency of Anna
- Atiyoga or Excess of Anna
- Viruddhayoga or conflict of Anna
- yoga or Absence of Anna
The root causes of misery are the above mentioned conditions of Anna. This error happens due to lack or instability of Pragya. Pragya is nothing but our ability to act according to naturally correct intellect. It is the illumination of Intellect over the mind. This pragyapraadh happens during the two situations of Aadaan or Receiving and Visarg or diffusion. For example, while eating we sometimes lose the presence of mind and eat anything or eat in excess. If there has been no fault due to absence of mind during consuming Anna, the errors in the correct diffusion can also create similar misery. Thus, it is said that while consuming and diffusing Anna, one should always remain alert.
Atma is of the form of Mana-Prana-Wak. Wak is divided into Akasha, Tej, Wayu, Jal and Mrittikaamaya. This means that Atma is always in the form of Mana-Prana-Akasha-Tej-Wayu-Jal and Mrittikaamaya. Till this, the Swaroop of Atma remains. Wak is called as Anna. Anna alone is called as ‘Vitta’ or Property. Because the Atma remains till Wak, all the seven Anna are the foundation of a human being’s system. Because of the accumulation of all seven the Bhava of ‘Aham’ keeps remaining. We are the accumulation of these seven materials. To satisfy all the seven we have to eat seven Anna. Gyan is the Anna of Mana. Whatever Gyan comes into the body, it becomes the food of Mana. Kriya which has also been termed as Bala is the food of Prana. Wak is the food of Akasha. Wayu is the food for the air in the body. Jal is the food for all water in the body. Aushadhi or Anna is the food for all meat in the body.
From Mana to the Earth, this Atma is incorporated of just seven things. The name of seven alone is Atma. The Anna of this Atma are also seven. If any one of these Anna gets inflicted by conflict due to absence of mind, it goes into the Atma and starts disturbing it. It creates conflicting Anna deformity. For example, it creates fear. Only the Anna controlled by a healthy and alert mind, are healthy for the Atma. If any one of the Anna creates conflict of all seven, it becomes the reason for misery.
The seven Anna of Atma are Gyan, Kriya, Wak, Wayu, Tej, Jal and Soil. These seven are divided into three categories. The three categories are Gyan, Kriya and Arth (Wak). Arth is meant by material. What is material? Akasha, Wayu, Tej, Jal and Soil, these five Bhoota’s are collectively called material (Padartha). Whatever we see is an accumulation of these five Bhoota’s. This five bhoota accumulation is called as Arth. Our Atma is of the form of Mana, Prana and Wak. Out of these three Wak represents the accumulation of the same five bhoota. Wak alone gets transformed in the form of these five bhoota’s. So the Atma is Mana, Prana and Wak and Gyan, Kriya and Wak are Anna of the Atma. The Wak in Atma eats Anna of Aushadhi, Jal, Tej, Wayu and Shabda. The anna of Wak is Arth and Prana of Atma eats Bala or Kriya. Mana eats Gyan. This is how Gyan, Kriya and Arth are the Anna for Mana, Prana and Wak respectively.
Till the time the ration of Gyan keeps coming in balanced quantity, the Atma remains stable. But if conflicting Gyan penetrates Atma, the Atma gets destabilized. By consuming conflicting Gyan it starts hating the giver of that conflicting Gyan. And in situations of extremity it can even harm the person himself. The individual whose mind is weak, who is a coward, he falls for the conflicting Gyan and as a result loses the patience. But the person whose Atma is strong and draws strength from a strong and alert mind, he will not worry about the onslaught of such conflicts. He will bear all such negativities with ease. The difference between a fool and wise is this alone.
The seven parts of Bhagwan Prajapati are Bhu:-Bhuvaha:-Swaha:-Maha:-Janaha:-Tapaha:-Satyam. Beyond these seven, there is no eighth thing at all. Thus human beings also have only seven things. Whatever is there is here too. Like it is there in Adhidevata, the same situation is in Adhyatma and Adhibhoota. There is no difference at all. In our body the seven elements are Mana, Prana, Wak, Tej, Jal and Soil. The Satyaloka is the founder of Mana. Mana alone is termed as Gyan. So Satyaloka is the founder of Gyan. After Satyaloka there is Tapoloka. The Prana is our body is the thing of Tapoloka. The same Prana, Tapaha is also called as Kriya. The third loka is Janaha Loka. The other name of the same is Parmesthi Loka. Parmesthi is related to Wak. Wak is termed as Bhoota. The start of Bhoota system happens from the Parmesthi Mandala. The first bhoota is Parmesthi. Because this bhoota is the subtlest among of other bhoota’s, it is also called as Akasha. This Wak Loka or Parmesthi Loka is the founder of Wak or Shabda in our body. The Loka between Sun and Parmesthi is called as Maha Loka. This Loka is connected with Wayu. Because this Wayu remains in the womb of Parmesthi, it is also called as Paarmesthaya. The Wayu in our body is founded by this Maha Loka. After this comes the Surya Loka. The Tej in our body comes from this Surya Loka. After Swaha comes Bhuvaha Loka. The soil part of our body is a subset of this Loka or the Earth system. There is no eighth thing other than these seven. Thus, the seven lokas of the body have their seven Anna.
With time and effect of various things various changes happen in these seven Anna. They get transformed into various ways because of different nature of different individuals. As a result, a thing which does well to one doesn’t do well for another individual.