Wednesday 26 April 2017

20. The Region of Universal Mind and Its Sub-Divisions



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.

7 comments:

  1. 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

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  2. My 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.

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    1. Dear 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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    2. Thanks 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

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    3. Thanks 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

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  3. "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)

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