स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः ।
स य एवंवित् । अस्माल्लोकात्प्रेत्य ।
एतमन्नमयमात्मानमुपसङ्क्रामति ।
एतं प्राणमयमात्मानमुपसङ्क्रामति ।
एतं मनोमयमात्मानमुपसङ्क्रामति ।
एतं विज्ञानमयमात्मानमुपसङ्क्रामति ।
एतमानन्दमयमात्मानमुपसङ्क्रामति ।
तदप्येष श्लोको भवति ॥ ५॥
sa yaścāyaṃ puruṣe . yaścāsāvāditye . sa ekaḥ .
sa ya evaṃvit . asmāllokātpretya .
etamannamayamātmānamupasaṅkrāmati .
etaṃ prāṇamayamātmānamupasaṅkrāmati .
etaṃ manomayamātmānamupasaṅkrāmati .
etaṃ vijñānamayamātmānamupasaṅkrāmati .
etamānandamayamātmānamupasaṅkrāmati .
tadapyeṣa śloko bhavati .. 5..
He who is here in man and he who is in yonder sun – both are one. He who knows this, after dying to this world, attains the self which consists of food, attains the self which consist of the vital breath, attains the self which consists of the mind, attains the self which consists of intellect, attains the self which consists of bliss.
Sri Ramakrishna Says —
MASTER: “Chaitanya experienced three states of mind. First, the conscious state, when his mind dwelt on the gross and the subtle. Second, the semi-conscious state, when his mind entered the causal body and was absorbed in the bliss of divine intoxication. Third, the inmost state, when his mind was merged in the Great Cause.
“This agrees very well with the five koshas, or ‘sheaths’, described in the Vedanta. The gross body corresponds to the annamayakosha and the pranamayakosha, the subtle body to the manomayakosha and the vijnanamayakosha, and the causal body to the anandamayakosha. The Mahakarana, the Great Cause, is beyond the five sheaths. When Chaitanya’s mind merged in That, he would go into samadhi. This is called the nirvikalpa or jada samadhi.
“While conscious of the outer world, Chaitanya sang the name of God; while in the state of partial consciousness, he danced with the devotees; and while in the inmost state of consciousness, he remained absorbed in samadhi.”
M. (to himself): “Is the Master hinting at the different states of his own mind? There is much similarity between Chaitanya and the Master.”
MASTER: “Chaitanya was Divine Love incarnate. He came down to earth to teach people how to love God. One achieves everything when one loves God. There is no need of hathayoga.”
A DEVOTEE: “Sir, what is hathayoga like?”
MASTER: “A man practising hathayoga dwells a great deal on his body. He washes his intestines by means of a bamboo tube through his anus. He draws ghee and milk through his sexual organ. He learns how to manipulate his tongue by performing exercises. He sits in a fixed posture and now and then levitates. All these are actions of prana. A magician was performing his feats when his tongue turned up and clove to the roof of his mouth. Immediately his body became motionless. People thought he was dead. He was buried and remained many years in the grave. After a long time the grave somehow broke open. Suddenly the man regained consciousness of the world and cried out, ‘Come delusion! Come confusion!1 (All laugh.) All these are actions of prana.
“The Vedantists do not accept hathayoga. There is also rajayoga. Rajayoga describes how to achieve union with God through the mind — by means of discrimination and bhakti. This yoga is good. Hathayoga is not good. The life of a man in the Kaliyuga is dependent on food.” (Source: Gospel of Sri Ramakrishna)