DISCOURSES ON
RADHASOAMI
FAITH
BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra,
M.A.
13. SPIRIT, THE PRIME
FORCE
23.
We now commence an examination of the spirit-force. Applying to the
spirit-force the process of elimination of media, which has already been
applied to the forces of nature, let us ascertain as to what happens to the
latter force. For this purpose, an examination of the conditions which take
place at the time of death and that of trance or coma, etc. appears to be
suitable, as in the case of death there is a complete elimination of the
physical body, and in the other cases, the physical form is inoperative.
24.
The ordinary characteristics of the spirit, as observable by us, are :
(1)
intelligence,
(2)
feelings of pain and pleasure, which are parts of the sensory action by which
perception takes place and which gives rise to volition and motor action in
many instances,
(3)
thoughts and other subjective phenomena, and
(4)
vital energy, which causes that process of assimilation which results in the
construction of the physical frame.
25.
Now, all these characteristics are possessed by disembodied spirits when they
manifest themselves as guardian spirits, ghosts, hobgoblins, etc. The same
remarks apply to the case of trance. Over and above these characteristics, the
elimination or the cessation of the functions of the physical medium results in
spirits being endowed with higher powers of senses, foresight, access to a
plane which is different from the planes of the three dimensions, etc. This
leads to the irresistible conclusion that, contrary to the case of natural
forces, the entire function of the spirit-force remains unaltered by the
elimination of its media. From what we have stated above, it should not be
inferred that all spirits, on death taking place are relegated to the species
of disembodied spirits. We shall later on dwell at length upon the conditions
which take place at the time of death (vide Part III, Art. 114), and explain
the laws which determine the future state of spirit-entities of the innumerable
classes found in creation. The object of our argument is merely to show that
the elimination of the lower media of the spirit does not produce a change in
the inherent functions of the spirit-force. On the contrary, such an
elimination adds to their potentiality. We have already stated in Article 9,
that mind is an instrument through which the spirit performs its subjective
functions. It is, accordingly, also one of its media of action. Later on, we
shall show (vide Article 21) how the spirit-force can perform its inherent
functions without the aid of mind. Meanwhile, it will serve our purpose to push
our argument a step further, and to state that at each step of elimination of
the media that surround the spirit, its inherent functions manifest themselves
in a highly increasing progression, and that eventually the spirit-forces comes
out unalloyed as the source of prime energy, intelligence, and bliss.
26.
If this reasoning is correct, the inference is that all the forces of nature
are dependent upon the spirit-force for their existence. The accuracy of our
argument is corroborated by an observation of the process of germination and
development of animal and vegetable seeds. So long as the spirit-force is
present, the various forces and the elements of nature act in harmony and are
helpful to the growth and sustenance of the body, but the moment the spirit
makes an ext, a contrary state supervenes, and the same forces and elements act
for disintegration and eventually go back into their old condition. If this be
true in the case of a spirit-entity, a
fortiori it holds good in the case of the Universal Source of Spirit Who is
the True Supreme Creator. The entire creation has been brought into the
condition of cosmos by the impact and action of His spiritual currents, and the
immutable and all-wise laws have been fixed for the sustenance and economy of
the creation by the same cause.
उपरोक्त की समुचित व्याख्या करते समय निम्न का भी सन्दभ लें -
ReplyDelete1. सुनहु सुरत तुम अपना भेद, तुम हम में थीं सदा अभेद। (सार बचन नज्म)
2. एक तत्व की प्रधानता कहो उसे जड या चेतन। (जयशंकर प्रसाद, कामायनी)