Multiple Facets of Growth in Life: From Amoeba to Aliens
Ecological and economical symbiosis (based on Darwin and dasavatharam)
Growth is the universal rhythm of life — from the first single-celled
organism on Earth to the imagined intelligence of extraterrestrial
civilizations. Growth is not merely physical or biological. It is
intellectual, emotional, spiritual, and even cosmic. The journey from
Amoeba to Aliens is a poetic way to describe the vast, multilayered
evolution of life — across scales, species, and possibly galaxies. This
article explores the multiple dimensions of growth in life — individual,
collective, biological, and cosmic — through the lens of science,
philosophy, and imagination.
1. Biological Growth: From Simple to Complex
The most basic form of life on Earth is the amoeba, a single-celled
organism. It represents the earliest step in the evolutionary ladder. From
there, life evolved slowly but steadily through countless forms:
Unicellular → Multicellular organisms
Plants → Invertebrates → Vertebrates
Reptiles → Mammals → Humans
Charles Darwin’s theory of evolution explains how organisms adapt and
evolve through natural selection, where the fittest survive and thrive.
This growth is measurable — in form, function, and complexity. From amoeba
to human, biology shows us that life seeks to adapt, expand, and express
itself more richly with each generation.
2. Psychological Growth: The Expansion of Mind [MANAS]
While animals grow physically, humans grow mentally and emotionally. Our
evolution didn’t stop with upright posture or opposable thumbs — it
accelerated with the rise of consciousness and self-awareness. According to
psychologist Abraham Maslow, human growth moves in a hierarchy:
Basic Needs (food, safety)
Psychological Needs (love, esteem)
Self-Actualization (purpose, creativity)
Each stage reflects a deeper maturity, where the focus shifts from survival
to meaning.
One who is walking desires for a cycle; but one who is flying desire to own
a Jet.
Indian philosophy also speaks of this progression — from the Anna Maya
Kosha (body layer) to the Ananda Maya Kosha (bliss layer) in human beings.
Atman is Distinct from the Pancha Koshas by Swami Sivananda
Atman is distinct from the five Koshas or sheaths. The five sheaths are
Annamaya Kosha (food-sheath), Pranamaya Kosha (vital sheath), Manomaya
Kosha (mental sheath), Vijnanamaya Kosha (intellect-sheath) and Anandamaya
Kosha (blissful sheath). 'Maya' means full. 'Kosha' means sheath.
Just as the scabbard hides the sword, the outer shell covers the tamarind
fruit, the coat covers the body, so also these five sheaths hide the Atman.
Hence the significant name Kosha. Just as the Kosakar worm gets itself
bound in its nest, so also the Jiva gets himself bound within the Koshas.
Annamaya Kosha is this gross body. This is the densest sheath. This is
generated by a combination of Shukla and Sonita (semen and female seed). It
is born of food because semen is manufactured out of food only. The body is
nourished by food. It dies without food. It gets itself merged in the
Annamaya earth after death. It is the seat for the experience of pleasure
and pain. It is subject to six changes (Shad-bhava-vikara, viz., birth,
existence, growth, change, decay and death). Hence the name Annamaya
Kosha.The Annamaya Kosha forms the gross body. The Pranamaya, Manomaya,
Vijnanamaya Koshas go to constitute the subtle or astral body or Linga
Sarira. The Anandamaya Kosha forms the causal body or Karana Sarira. The
five Karma Indriyas are contained in the Pranamaya Kosha. The five Jnana
Indriyas are contained in the Manomaya Kosha.
It is the innate tendency of the human mind to identify the Self with
the five Koshas. This is due to ignorance (Avidya) only. This is due to
Adhyasa or superimposition. The ignorant man of dull intellect identifies
the Self with the physical body. Others identify the Self or Atman with
Prana, mind, intellect, or the Karana Sarira according to their various
grades of intelligence. The Atman transcends the five sheaths. It is
entirely distinct from the five sheaths. You will have to pierce through
these five sheaths if you want to get knowledge of the Self. These five
sheaths form a cave (Guha) and the Atman is hidden in the cave. The
self-effulgent Atman shines in the midst of Pranas within the heart. A
detailed knowledge and comprehensive understanding of the five sheaths is
an indispensable requisite, if you want to attain Self-realisation and
practise the 'Neti-neti' doctrine of Vedanta.
The mutual illusory relationship that exists between Atman and
Annamaya Kosha can be clearly understood from the daily talks of men.
People say: I am a man. I am a male. I live. I grow. I shall die. I am a
boy. I am a grown up man. I am an old man. I am a Brahmin. I am a
Kshatriya. I am a Vaishya. I am Sudra. I am a Brahmachari. I am a
householder. I am a Sannyasi. I am an Indian. I am an Englishman. I am a
Pundit. I am an illiterate man. I am sick. I am poor. I am fat. I am lean.
I am sickly. I am healthy. Here all the properties of Annamaya sheath are
ascribed by delusion to Atman. The characteristics of Satchidananda are
attributed falsely to the Annamaya Kosha as you see from such illustration:
My body is. My body shines. My body is dear. You can clearly understand now
that there exists a mutual illusory relationship between Atman and the
Annamaya Kosha. Therefore the Atman is not Annamaya Kosha. This food-sheath
is not yours. This is gross body. You are the Self. The Self is distinct
from the food-sheath, because it is the Knower of the sheath.
The second sheath or the sheath lying next to the physical body consists of
the five vital airs with the five organs of action (Karma Indriyas) and is
known as Pranamaya Kosha permeated by which the Annamaya Kosha engages
itself in all activities as if it were living. There is Anyonya Adhyasa or
mutual illusory relationship between Atman and the Pranamaya Kosha. The
attributes of the vital sheath such as hunger and thirst are superimposed
on the Self. Man generally says: I am hungry. I am thirsty. I am strong. I
am brave. I walk, I talk, I give. I do actions. I am dumb. I am a lame man.
I am impotent. I am weak. Here the functions of the Pranamaya Kosha are
falsely attributed to Atman (the 'I'). Conversely the attributes of Atman
are falsely ascribed to the vital sheath. Man generally says: My Prana is;
my Prana shines; my Prana is dear to me. This is the reciprocal
relationship between Atman and the Pranamaya Kosha.
Prana is Jada or inert. It is an effect of Tamoguna. It has no knowledge of
itself. It cannot know others. During sleep it cannot welcome a man. It
cannot stop a thief from removing his jewels. Therefore it is Jada or inert
like a jar or a piece of stone. It has a beginning and an end. It cannot be
self-effulgent Atman, because it is a modification of Vayu and like the air
it enters into and comes out of the body, because it never knows in the
least either its own weal or woe, or those of others, being eternally
dependent on the Self. The Atman is pure consciousness and is eternally
distinct from the Pranamaya Kosha. You are not the Pranamaya Kosha. This is
not yours also. This belongs to the subtle body. The Self is distinct from
the vital sheath because it is the Knower of this sheath.
The five organs of knowledge together with the mind constitute the
Manomaya Kosha or the mental sheath. This mind is the cause for the
diversity of things such as 'I' and 'mine'. It creates egoism and mineness
in house, son, wife and property. It passes outside through the avenues or
channels of senses. It is powerful, it creates the difference of name, etc.
It manifests itself as permeating the vital sheath. Man generally says: I
think. I fancy it. I am in grief. I am deluded. I am hot-tempered. I am the
enjoyer, I am a sickly person. I am the desirer. I am the seer, the taster,
the smeller, toucher. I am a deaf person. I am a blind man, and so on. Here
the functions of the Manomaya Kosha are falsely attributed to the Atman.
Conversely the characteristics of Atman are falsely ascribed to the
Manomaya Kosha. Man generally says: My mind is, my mind shines and my mind
is dear to me. Thus there is the reciprocal illusory relationship between
Atman and the Manomaya Kosha.
Man generally says: I am the agent. I am a man of firm determination. I am
a man of intelligence. I am a learned man. I can understand everything
beautifully. I can remove the doubts of others. I know the Vedas. I am a
wise man. Here the functions of the Vijnanamaya Kosha are falsely ascribed
to Atman. Conversely the attributes of Atman are falsely attributed to the
Vijnanamaya Kosha. Man says: My Buddhi is, my Buddhi shines and my Buddhi
is dear to me. Thus there exits a reciprocal illusory relationship between
Atman and the intellectual sheath. This knowledge-sheath cannot be the
self-effulgent pure Atman, because it is subject to change, it has a
beginning and an end; it is an effect of Sattva-Guna; it is Jada or
insentient; it is not self-luminous; it is a limited thing; it is an
object; it is not constantly present; it gets involved during deep sleep.
An unreal thing cannot therefore be taken for the eternal, real Atman. You
are not the Vijnanamaya Kosha. This sheath also is not yours. It belongs to
the subtle body. You are the Knower of this sheath and as such are entirely
distinct from it.
The fifth sheath is the Anandamaya Kosha or Avidya in its Sattvic
aspect causing the blissful experience of Sushupti or deep sleep. It is
endowed with the three Vrittis, viz., Priya, Moda and Pramoda. Priya is the
happiness that arises in one from the mere sight of a desired object. Moda
is the happiness which one enjoys when he is in possession of a desired
object. Pramoda is the happiness which one gets from the actual enjoyment
of the desired object. This sheath makes itself spontaneously felt to the
fortunate during the fruition of their virtuous deeds. This Anandamaya
Kosha has its fullest play during deep sleep. In the dreaming and waking
states it has only a partial operation, caused by the sight of pleasant
objects. Priya Vritti is the head of Anandamaya Kosha. Moda Vritti is the
right wing. Pramoda Vritti is its left wing. Pratibimbananda is its trunk.
The Bimbananda of Atman is its tail.
The five sheaths are not really in Atman. Just as the snake is
superimposed upon the rope, silver on the mother-of-pearl, thief on the
post, water in the mirage, blueness in the sky, so also the five sheaths
are superimposed on the Atman on account of ignorance. Just as the illusion
of snake vanishes when the knowledge of rope is attained, so also the
erroneous conception of the five sheaths disappears when one gets knowledge
of the Self. It is the unshakable and final conclusion of the Vedanta that,
like the clay which alone truly survives after the name and form of the
jar, which is but an illusory appearance of the clay, perish, the eternal,
self-luminous Atman alone really survives after the five sheaths, which are
but illusory attributes of Atman, are destroyed by the knowledge of the
Self. Whoever knows thus, he is a Knower of Brahman, he is a Knower of the
truths of Vedanta, he alone is a Jivanmukta. This is the emphatic
declaration of the Upanishads. (growth is also here)
3. Social and Cultural Growth: The Power of Collectives
Growth isn't just individual — civilizations grow. From tribes to empires,
oral tales to digital libraries, barter to blockchain, human society has
evolved across time.
Some key growth markers:
Language and communication
Ethics and law
Technology and innovation
Art and spirituality
Civilizational growth reflects our attempt to organize life meaningfully
and extend our influence across time and space.
4. Spiritual Growth: Seeking the Infinite
Beyond material and mental growth lies another dimension — spiritual
growth. This is the journey from:
Ego → Empathy
Confusion → Clarity
Restlessness → Inner peace
Every culture has spiritual teachings about evolving beyond selfish needs
and realizing one’s true nature — whether you call it God, Brahman,
Nirvana, or Universal Consciousness.
Growth here means moving from being a part of creation to becoming one
with the Creator.
5. Cosmic Growth: Are We Alone?
If we’ve grown from amoebas to thinkers, inventors, and dreamers — what
might exist beyond Earth?
The Drake Equation estimates the number of intelligent civilizations in our
galaxy.
Modern science is searching for biosignatures on exoplanets and decoding
radio signals.
Advanced civilizations (so-called Type I, II, or III on the Kardashev
Scale) might exist, harnessing energy from stars or galaxies.
Our growth may be part of a universal pattern, not limited to Earth alone.
Perhaps one day we may move from biological evolution to cosmic integration
— becoming participants in a greater galactic or universal intelligence.
6. Growth as a Multidimensional Process
Let’s reframe growth not as a straight line, but as a multi-directional
spiral:
Dimension From
To
Biological Cell Conscious
organism
Mental Impulse Insight
Emotional Fear Love
Social Isolation
Cooperation
Spiritual Ego Unity
Cosmic Earth-bound life Universal
intelligence
Summing up: Growth is Not a Destination — It’s the Nature of Life
Whether it is the dividing cell of an amoeba, the curious mind of a child,
or the advanced consciousness of an alien civilization, growth is the
underlying truth of existence. It happens through time, through struggle,
and often through mystery.
>From dust to divinity, from instinct to insight, from crawling to cosmic
wondering — we are all in motion. The direction of that motion depends on
our awareness, choices, and collective vision.
From amoeba to aliens, growth is the story of life seeking itself — in
every corner of the universe.
[Charles Darwin – The Origin of Species
Abraham Maslow – Hierarchy of Needs
Vedantic Philosophy – Panchakosha Model
Carl Sagan – Cosmos
Stephen Hawking – Brief Answers to the Big Questions]
K Rajaram IRS 71025
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