Introduction

Mankind is ever in search of pure happiness making all kinds of

efforts since time immemorial. Records since ancient times till
present reveal despite development and progress in various spheres
of activity, the most fundamental issues remain unsolved and all
nationalities and races are plagued with social, ethical, financial,
physical, and mental problems – is every day experience. The
calm, peaceful and serene atmosphere of earlier times is absent –
discontentment, misbelief, violence, atrocities, cheating, terrorism
etc. are ever increasing at alarming rates threatening the very
existence, stability and security of the so called civilizied society.
All progress oriented intellectuals need to investigate the
background.

Historically, all these development and issues, viewed properly

demonstrate all events in this world occur solely as per His will –
and the absence of this knowledge is only responsible for all our
problems. In this Universe, various types of plants, insects,
creatures, and animal kingdom team up with man cooperatively
with responsibility for all happenings. This documents illustrates
the methodology for this type of knowledge.

As a precursor to this, details like What is the meaning of this

World? What all are present inside? How do they exist? How do
they relate to each other? How was this Universe created? What
events are taking place inside this Universe? How are they
happening? Who take what roles? What are their individual native
abililities, qualities, capabilities, and merits? How do they operate?
– the methodology for determining these and the underlying
infrastructure – all these need to be understood.
 Jeevakoti

Lord Nature
Lakshmi Ever realized souls
Narayana

Chatur
mukha rujugaNa 100 + 100
brahma

Dormant Performing Realized

Hierarchy Hierarchy Hierarchy
jIvakOti jIvakOti jIvakOti
Dormat
Hierarchy
Lakshmi takes pleasure in participating the svaroopaa pooja karma (self-worship)
jIvakOti of
Shree Narayana as directed by Him. In the process, jeevas perform saadhana in
hierarchical relationship under the coordinated control of chaturmukha Dormat
brahma and
Hierarchy
Vayu. Infinite number of brahmas drawn from rujugana perform and complete jIvakOti
saadhana,
and attain liberation from bondage(samsaara-infinite cycles of birth and death) – like
running flow of water, leading subordinate jeevas in hierarchy to theirDormat
entitled
Hierarchy
moksha(liberation from bondage). In moksha, saatvic jeevas will have realized their full
jIvakOti
potential with firm knowledge about self and also firm knowledge about Narayana: as a
result they enjoy their full share of bliss as per the individual inherent svaroppa(intrinsic)
yogyataa(entitlement). Thus, jeevakoti (spanning across all the 84 lakh variety of jeeva
svaroopa yoni starting from chaturmukha brahma till truna jeeva) transition through
dormant and performing states and finish with realized state under His patronage.
 srushti

Hari
Laksh avyaktatatva
mi

vaa
brah
mahattatva yu
ma

satv raja tam

a a
brah
maa pimd
mdA aamd
a
(life)

rudra ahamkaara tatva

god yaksha
s rushi raakshas
gamdhar a daitya
va daanava
manushy
a

At the behest of Lakshmi, Shree Hari enjoins Her to proceed for creation(srushti).
Lakshmi creates the three primordial ingredients – satva, rajas, and tama from avyakta
tatva. Brahma is born caged in the lotus petals at the navel of Sri Hari embodying
mahattatva. Vayu is simultaneously born through other rupas of Sri Hari and Laksmi.
Brahma procreates Rudra embodying ahamkaara tatva who in turn creates gods, rishi,
gandharva, marmshya, yaksha, rakshas-daitya danava. Brahma creates the Brahmanda
and infrastructure inside (Saptalokas) , while Vayu operates and controls pindanda-gross
bodies of the saadhaka varga.
 Tathvagala sruShTi

As a first step, chaturmukha Brahma creates a paraphernalia of devatas and daityas

(called tatva abharanis) who drive the subordinate jeevas in hierarchy and goad
them into actions to perform their appropriate saadhana. Sri Vaayudevaru drives
devatas who in turn drive the saadhaka varga towards destined liberation(moksha).
 Shackles of jIva

Shraddhaa environment

jeeva
heridity
pancabhoota derived
indriya from
manas satva
food raja
valour tama
penance
speech
deed
World (fixed, mobile assets)
name fame
Shraddha represents Intrinsic qualities of jeeva towards God realization. It can be
saatvic, raajasa, or taamasic. Environment represents conditions prevailing at the time
of birth—Household fame, Society norms, pedigree, wealth, etc. Panchabhoota,
indriya and manas derive from linga shareera. External factors -food, valour, penance,
speech worldy possessions - all these present themselves as obstacles and prevent
jeeva from getting true knowledge about self and Hari.
 Attributes of jIvaswarUpa

Gender swaroopa ( 84 lakh

Species of life)

Female male
jeeva
fêÀ amsha

niramsha saamsha
(one body at a time) (concurrent several
bodies)

guna gunakarma

satva raja tama braahmana vaishya shoodra

kshatriya

A jeeva has inherent attributes realized completely in moksha. They represent various
aspects like-gender, yoni, amsha, guna, and gunakarma, etc. Each aspect has important
bearing on the jeeva’s behavior and inclination supplemented by anaadikarma from linga
shareera. Irrespective of other attributes, only saatvic jeeva have their full quota of pure
happiness unmixed with sorrow
 linga shareera with 16 aspects

The core jeeva a caged inside the inert linga shareera filled with infinite anadikarma
in the three layers as shown below time immemorial.

tamo aavarana

rajo aavarana
DªÀgÀt
satva aavarana

jeeva
aaa
a

Hari with His Vishwa, Taijasa and praajna roopas accompanied by Shree, Bhoo and
Durga roopas of Lakshmi monitors respectively the satva, raja and tamo layers feeding
the jeeva with experiences during the jaagrutha(awakened), swapna (dream) and
sushupti(sleep) states. Rajo layer activates the manas and indriya accounting for all
experiences and shields jeeva from the knowledge of self -identity–hence called
jeevaacchaadika.. Tamo layer shields jeeva from getting the true knowledge and
swaroopa of Hari – hence called paramaacchaadika. The linga shareera is covered by
anulinga shareera where Shree Vaayu regulates all jeeva activities as directed by Hari.

The four outer layers(annamaya, praanamaya, manomaya, and vijnaanamaya) comprise

the gross body (sthoola shareera) belonging to one of the 84 lakhs of varieties of yonis
and correspondingly monitored by Shree Hari with Aniruddha, Pradyumna, Samkarshana
and Vaasudeva roopas and corresponding Kruti, Maayaa, Jaya, and Shanthi roopas of
Shree Lakshmi through Rudra, Vaayu, Shesha, and Garuda respectively. Tatvaabhimaani
devatha and daityas take shelter in the annamaya shareera and engage the jeeva to
perform punya and paapa through the gross body as per the anaadi karma under His
influence and direction.
 saadhana process

The diagram illustrates the saadhana of manushya jeevas. The jeeva starts saadhana
acquiring the first body on being picked by Brahma from asrujya jeevarashi, and enters
into samsara (infinite cycle of birth and deaths) getting bodies among 84 laks yonis.
Critical saadhana takes place in manushya shareera before qualifying for the entitled
moksha. At the end of sadhana, Vayu removes the linga shareera of jeevas as illustrated
depending on the intrinsic type of jeeva. The mental condition, knowledge and dedication
while performing the action and not the action itself (called anusamdhaana) is called
saadhana and it progresses towards reaching maturity (aparoksha jnaana for saatvic,
mishra or samshaya jnaana for raajasic, and viruddha aparoksha jnaana for tamasic)
culminating in final body called charamadeha. After saadhana with this body, the
saadhana is completed and jeevas wait for completion of saadhana by chaturmukha
brahma at their assigned places. When chaturmuka completes his saadhana, jeevas get rid
of the linga shareera as shown by figure and attain their moksha.
niraMSa sAtvika jIvara sAdhane
(tRuNAraBya karmajas)
AgAmi karmagaLu

PuNya aniShta iShtapuNya

saMcita

VRukSha puNyabIja pApakarma

Kita saMcita

paSvAdi manuShya brAhmana vaiShnava jnAnAparOksha

AgAmi karmagaLu

anaMta anaMta janmagaLu satkarmAnuStana 3

JanmagaLu 1010 janmagaLu janmagaLu

KarmaBUmiyalli
sAdhane jIvan
mukta
Papa (caramadEha)

brahmadEvara omdu kalpa

Details of saadha shareeras during the entire saadha period, quality of karma,
implications of punya and paapa, their contribution towards moksha, milestones during
saadhana, desha and kaala – their influence on saadhana, categories of karma and their
role in deciding saadhana – are illustrated here.

Anushtaana janmas

satkarma jnaana bhakti

maanusha 1,000 10 3
gaMdharva
till tRuNa
ajaanajas till 10 10,000 300
karmajas
FIVE PHASE – Life Cycle Diagram
(focus on niramsha saatvika jeeva)

saadha starts when jeeva gets first body assigned by chaturmukha brahma. Early stages
jeeva is born as a creeper, bush, grass, plant and tree – characterized by extreme sorrow
and sufferings – due to immobility, absence of protection from weather and creatures
around, great selfless service to community, and little enjoyment, qualifying to better
yonis as – creature, insect, worm with improved freedom and enjoyment – graduating to
quadruples with progressively better freedom and enjoyment (paapas exceed punya and
jeeva is not affected by punya and papa during all these births) and finally when punya
and paapa are in equal proportion, be born as a human being – endowed with highest
faculties for reasoning, living end enjoyment. Extreme sins bring the jeeva earlier yonies
and resulting sufferings cause guilty feelings and repentance, eventually, be born as a
human with opportunities for satkarma anushtaana –progressively be born to perform
increasingly better satkarmaanushtaana with better opportunities for mokshopayogee(
useful for causing moksha) activities – leading to aparoksha jnaana and moksha.
Thrividha jIvara sAdhane

The manushya deha is the critical stage when jeevas perform saadhana with mental
condition correctly reflected by their instrinsic attributes and reach a stage of maturity in
their direction of saadhana progress. At this stage, saatvika jeeva attains aparoksha
jnaana, and taamasa attain viruddha aparoksha. They eventually attain completeness and
maturity and the saadha is said to be complete.
During saadhana, jeeva performs as per anaadi karma from inert linga shareera (unlike
the true bliss in the jeeva svaroopa of a saatvika jeeva) driven by tatvaabhimaani devata
and tatvaabhinmaani daityas resulting in punya and paapa which in turn generate karmas
causing further paapa and punya when time, place and other conditions become
appropriate. Thus jeeva is conditioned to perform in a manner different from his true

intrincsic attributes under the influence of external factors ( like anaadi karma, linga
shareera, tatvaabhi mani devata, tatvaabhi maani daitya etc) and this is called as
gunakrutha karthruthva (performing under the influence of satva, raga and tama which
are present in all these external factors). Lakshmidevi, being the controller of avyakta
tatva, subjects the entire saadhaka varga (from truna jeeva till chaturmukha brahma) to
the infinite cycle of births and deaths (called as samsaara) with satva, raja and tamas as
the basic ingredients. Only Saatvika jeevas have opportunity to overcome this influence
and gain access to correct knowledge of Shri Hari as the sarva karthru and jeeva himself
as having no freedom and no karthrutva realizing what goes in the background under the
influence of tatvaabimaanis.
 devaas/daityaas drive inferior jeevas
Bimba-pratibimba conept is very important and applies to the entire hierarchy of the
saadhaka varga. Bimba always controls the pratibimba directly and influences the latters
existence, sustenance, actions, and behaviour. In other words, bimba drives the

Drivers

dEvAs daItyAs

Driven
RuShi

gaMdharva

manuShya

Other 84 lakhs varieties of life

pratibimba – an action of the bimba produces corresponding action of the pratibimba and
never the opposite. In the hierarchy, Hari who is at the top controls the entire hierarchy.
At lower levels, each entity controls the entity or entities immediate below. Thus
Lakshmi is controlled by Hari; Lakshmi controls Brahma and Vaayu who in turn control
Garuda,Shesha and Rudra, who in turn control Indra and Kaama who in turn control
tatvaabhimani devatas etc. Similarly,. Daityas have their own hierarchy with kali as their
leader and at each level below, daityas drive other daityas one level below into action
maintaining the bimba-pratibima relation. As a rule, devas always account for good
actions and righteous behaviour and cause enlightenment and happiness they represent;
similarly daityas always account for unpleasant actions and wild behaviour and cause
illusion and misery they represent. When a devata at a lower level performs an action, all
devatas at levels above him are responsible for it. The devata gets happiness for his action
and so do the devatas up the hierarchy. Because each devata in the hierarchy is bimba for
every devata at level down the hierarchy, happiness of a deva at a lower level for his
action causes proportionately larger happiness for each devata at each level up the
hierarchy resulting in finitely large amount of happiness to brahma as well vaayu and
infinitely large amounts of happiness to Lakshmi and Shri Hari. Similar trend exists with
the suffering experienced by daityas in their hierarchy with Kali getting maximum
finitely large measure of sorrow for a sorrow resulting from the actions a daitya lower in
hierarchy.

Shri Hari, Lakshmi, Brahma and Vaayu and their consorts – Saraswati and Bharathi are
kevala sukha swarooparu and there is no daitya avesha. Other devatas occasionally
misbehave and experience sorrow under the influence(called avesha) of daityas-
daityavesha. When this happens, the devata up the hierarchy(bimba) gives control to the
daitya at the appropriate level in the daitya hierarchy ( samana daitya) who will drive the
devata to misbehave and suffer. Similarly, daityas occasionally behave quite contrary to
their true nature under the influence of samana devathas – called devavesha and derive
pleasure. Once the avesha ends, they resort to their normal behaviour. Always, devatas
get their full share of happiness; daityas get their full share of sorrow – for any action
performed by any jeeva in the saadhaka varga.
 After experiencing the results of actions in the previous birth, the jeeva (with
linga shareera) will be present in the upper atmosphere. Under the influence of anaadi
karma, when time and conditions are appropriate, it enters the watery cloud and finds its

through the rain water into the soil on earth. It enters the male body mixed with food and
be present in the semen when the food gets transformed; eventually enters the female
body before taking birth in a particular yoni.
During death, jeeva with linga shareera exits the gross body and turns into a pretha. It
experiences punishment as result of sins in a specially assigned yaathana shareera after
crossing vythararee river. After that , it assimilates into the atmosphere.