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Updated: May 25, 2025
I shall never forget the struggle that I had with my ego when, ignoring "the idea of duty in its purest abstraction," it refused to abandon the bliss of nirvana for the troubles of this mundane life; or the anxiety both of my manas, or human soul, and my buddhi, or spiritual soul, lest, after by our combined efforts we had overcome our ego, we should not be able to do our duty by our rupa, or natural body, and get back into it.
Physical or material body, or Rupa. 2. Vitality of Vital Force, or Prana-Jiva. 3. Astral Body, Etheric Double, or Linga Sharira. 4. Animal Soul, or Kama Rupa. 5. Human Soul, or Manas. 6. Spiritual Soul, or Buddhi. 7. Divine Spirit, or Atma.
I am afraid of this powerful one, and trembling in fear of Indra. For you the offerings were prepared we have now put them away, forgive us! Thou through whom the Mânas see the mornings, whenever the eternal dawns flash forth with power, O Indra, O strong hero, grant thou glory to us with the Maruts, terrible with the terrible ones, strong and a giver of victory.
Hence the best thing that we can do is to evolve the lower manas, manas deeply tinged with kâma. Out of that Fourth Race, then, were selected the people who showed most plainly the budding of this intelligence which was needed, the messengers of the Manu striking a note which attracted those in whom this lower mânasic principle was more highly developed than among their comrades and peers.
From the heart arose mind, for the mind arose Chandramas, is the declaration of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah pranah, tejomayi vak is the Sruti that bears upon this. Food or fire, poured into the mouth develops into speech or word. Vachaspati implies the Veda or word.
Where the dawning principle of manas began somewhat to triumph over the kâmic, there the psychic faculties inevitably diminished in their power, and showed themselves very much more feebly than in the leaders of the time, those who were the pioneers of the civilisation of the day.
It is hard enough to get a fair knowledge of our organism, its physical constitution, its intellectual faculties, and its moral tendencies; but the task is absolutely appalling when, we have to get a satisfactory knowledge of our Atma, our Buddhi, our Manas, our Kama, our Prana, our Linga Sharira, and our Sthula Sharira. Anyone who can master all that may as well go on unto seventy times seven.
It was astonishing even to ourselves how little a man required when once beyond the pale of Western conventionalities. From Manas to Urumtsi we began to strike more tillage and fertility. Maize, wheat, and rice were growing, but rather low and thin. The last is by no means the staple food of China, as is commonly supposed, except in the southern portion.
The ascetic finding himself thus confused, directs his mind to the creation of Manas. He represents to himself, in thought, another body created from this material body, a body with a form, members and organs. This body in relation to the material body is like a sword and the scabbard, or a serpent issuing from a basket in which it is confined.
This in so far as it is superindividual is an aspect of suchness, but when it affirms and particularises itself it becomes citta, that is the human mind, or to be more accurate the substratum of the human mind from which is developed manas, or the principle of will, self-consciousness and self-affirmation.
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