DISCOURSES ON
RADHASOAMI
FAITH
BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra,
M.A.
20. THE REGION OF
UNIVERSAL MIND AND ITS SUB-DIVISIONS
35.
How the feelings and predilections and prejudices of the mind affect the
corporal frame may be explained by the following illustration. A person is
short-tempered and flies into rage, in season and out of season, at trifles.
The muscles of his face, by being constantly worked into a particular groove
during fits of anger, permanently retain that form, so much so that they are
carried to his progeny. This illustration, when reduced to a proposition,
implies that the prevalent impulse of mind is reflected upon the physical
frame, and that it is further carried forward in the process of procreation. If
this proposition holds good in the case of temporary conditions affecting the
individual, and the mental and spiritual planes, a fortiori it applies to the universal creational planes and
centres of mind and spirit. From the line of argument we have adopted above, it
would follow that beyond the regions of creation corresponding to the regions
of the six ganglia in the human microcosm, there must be a vast region of
Universal Mind associated with spirit, and that it comprises six sub-divisions
similar to those found in its emanations in the corporeal frame.
36.
The region, referred to, is technically known as 'Brahmanda', which in its literal sense means the egg-shaped sphere
of Brahma (Universal Mind). The
region of Brahmanda also includes the
region known as Para-Brahma Pada
(region beyond that of Brahma).
Without the inclusion of this latter region in that of Brahmanda, the series of the six sub-divisions of Brahmanda would be incomplete, and the
correspondence of the six sub-divisions in the individual frame with those in Brahmanda, of which the former are
reflex images, would no longer be possible.
37.
We have stated in Article 18 that the spirit-centre is situated in the sixth
ganglion, and that the fifth and fourth ganglia are the seats of subtle
respiration and mind respectively. The nerve-centres observable by us in them
and other ganglia re made up of physical constituents, while the respective
force-centres which are associated with them are subtle. These force-centres
hold communion with their respective subtle planes in the creation. It is also
observable that the spirit or vital energy has been supplied to these
nerve-centres through the mental plane, as a complete stoppage of the functions
of the fourth or mind ganglion will result in a collapse of the physical frame.
The six ganglia are accordingly worked by the spirit-centre in conjunction with
the mind. The same remarks apply to the six sub-divisions of Brahmanda. In accordance with this view,
there must be a vast spirit-centre associate with mind in the region of Brahmanda. Beyond its existence, nothing
positive is, however, known about this centre to the Vedic religion or rather
to the Vedanta philosophy. Allusion has accordingly been made about it by a
negation only. This is known to the Vedas as the neti (not this), and is the same as the Para-Brahma region. It is, however, as separate from Brahma as our spirit-centre is separate
from mind. But they are both associated with each other like individual spirit
and mind. The apparent contradiction involved in the above statement may be
removed to some extent by applying to it the analogy of the concomitant
association and separation of the various dimensions. The third dimension, for
example, is associated with the second dimension, and is yet away from the
latter. The association takes places at the junction of the two dimensions; but
the association alone is not sufficient for a comprehension of the higher
dimension. This is the reason why the manifestation of actions from a higher
dimension upon those known to us is not sufficient for a study of the higher
dimension, although such manifestations prove the existence thereof. A similar
cause led to the non-comprehension by the Vedic religion of the spirit-centre
we have referred to, as from what we gather of the esoteric teachings of that
religion, its knowledge does not extend beyond the sphere of Brahma (Universal Mind). We have
discussed at great length the conditions and details of the spirit-centre in
question in the Part devoted to creation. Our object in referring here to the
Vedic and Vedantic allusion to the centre in question is to remove the
misconception, which would otherwise arise in comprehending the term 'Brahmanda', as used by us. We use it in
a more comprehensive sense than that accorded to it by the Vedic religion, and
the term includes Para-Brahma-Pada.
The Vedic expression does not include this region. The three higher spheres of Brahmanda in accordance with our
religion, which corresponds to the esoteric religion of Saints, such as Kabir
Sahab, Jagjivan Sahab, etc. are 'Sunna'
(spirit-sphere), 'Trikuti' (the place
of three prominences), and the 'Sahasdal
Kamal' (the thousand-petalled lotus). The Presiding Deity of the first
sphere is 'Akshara Purusha' (the
Imperishable Deity). He is associated here with the highest form of the
Universal Mind (Brahma), technically
known as 'Purusha' (Deity). The Purusha (Brahma) after receiving the necessary spiritual energy from 'Akshara Purusha' acted upon Prakriti (Nature) and produced the
sphere of Brahmanda. As we have, at
great length, described these spheres and the functions of these deities etc.
in the Part dealing with creation, we shall merely mention the names of the
presiding deities of the remaining two of the higher set of the spheres
referred to, and also the correspondence of those spheres with the ganglia in
the human microcosm. The presiding deity of Trikuti
is 'Brahma' and that of the next
lower sphere, 'Niranjana'. Thus there
are three forms of Brahma, and they
are technically known as Avyakrita
(unmanifested), Hiranyagarbha
(gold-bed, i.e. manifested source), and Virata
(manifested mass). This corresponds with the three forms of our mental ego found
in deep slumber (trance), dream,. and the wakeful conditions. As the form of
the ego is not ordinarily manifested in deep slumber, we have mentioned the
extraordinary condition of trance to prove our statement, inasmuch as the
manifestation of the ego takes place in that condition, and it is higher than
that of deep slumber. The three forms of the individual ego are known as prajna (latent consciousness in deep
slumber, i.e. in instrumental form), tejas
(consciousness in dream, i.e. in subtle form), and visva (consciousness in the wakeful condition, i.e. in gross form).
The individual spirit and its centre are, of course, separate from these three
forms, although they impart vitality to the entity. The three higher ganglia in
the human frame are associated with the three forms respectively. The ganglia
and the individual forms in question correspond to the three higher spheres of Brahmanda and the three forms of Brahma.
38.
The three lower spheres of the region of the Universal Mind are the centres or
spheres of destructive, generative and preservative qualities. The destructive
quality removes effete matter. He is the 'Siva'
of the Sastras, the centre of
destructive activity. The power of assimilation and subsequent generation is
the generative quality known as 'Brahma'.
The third, viz., the preservative quality or 'Vishnu', supplies spirituality and energy to the other two
qualities and preserves a proper equilibrium in their actions. The reflections
of these qualities are to be found both in the animate and in the inanimate
existence. The cohesive force, which maintains the forms of the various
elements and their compounds, is the preservative quality of inanimate
existence. The process of destruction, which is ever in progress in demolishing
existing structure, and the ionic flow, which reconstitutes atoms and molecules
of various bodies, are the other two qualities in the same form of existence.
In the vegetable and the animal kingdom, the reflex images of these qualities
are much more marked. The reflections of the higher forms of Brahmanda are not traceable in inanimate
existence, as spirit-force endowed with subjective functions is latent in
inanimate things and the higher forms are peculiar to the subjective condition
of the spirit-force. In animal existence, the ganglia at the rectum, the
reproductive organ, and the navel are the manifest centres of the three
qualities referred to, while in a lesser degree they are found as the flower,
leaf and bark-casting, the seed-forming, and the growth-sustaining functions in
the vegetable existence. From what we have explained above, it is clear that
the correspondence of the six sub-divisions of Brahmanda with those of the human frame is complete, and we now
proceed further with our enquiry to find out the region of pure spirit, the
object of our religious research.
The region of Universal mind or Brahmand has nirmal Maya. Hence, it's achievement will not lead to the redemption of thr soul, as is believed in Hinduism. When the spirit goes beyond Btahmand into the ultra trandscedental region or Nirmal Chetan Desh of the Saints then only the spirit is freed from the cycle of birth and death and achieves mukti
ReplyDeleteKindly elaborate NIRMAL MAYA.
DeleteMy article "भारतीय दर्शन की पृष्ठभूमि में बिग बैंग सिद्धान्त.तथा क्वाण्टम सिद्धांत एक दूसरे के पूरक" deals with this in some detail scientifically. According to this Nirmal Chetan Desh is dominated by Gravity. Nirmal Maya Desh is dominated by Electromagnetic Force and Malin Maya Desh is dominated by weak and strong nuclear forces.
ReplyDeleteDear sir...glad to learn about your article. Kindly let me know from where can I find this article...it's really useful for understanding the topic of discussion in scientific terms...thanks a lot....
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DeleteThanks Dear Ravi for your interest in my article. I don't have soft copy of this article. So please send me your postal address at my email id akskps55@gmail.com I will send the copy of this article. Radhasoami
Delete"It is said that the 'time capsule' existing in the inner cores of unconscious mind contains the key to realization of supernormal faculties like - clairvoyance, telepathy, premonition, intuition, audio-visual perceptions beyond the constraints of time and space, complete knowledge of the past and future and of the esoteric features of nature ....." (Dr. Pranav Pandya)
ReplyDelete