SOME QUESTIONS AND ANSWERS ON ANANDA MARGA PHILOSOPHY official sources: Ta'ttvika Praveshika', Tattva Kaomudii Part 1 cross-references: also published in Ananda Marga Philosophy in a Nutshell Part 3 this version: is the printed Ananda Marga Philosophy in a Nutshell Part 3, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Words in square brackets [ ] are corrections that did not appear in the printed version. Q. 1. Why is happiness sought for ? Ans. Citta or mind is governed by the collection of Sam'ska'ras. When mind is under the influence of a set of Sam'ska'ras it can remain in that mental tendency for a long period. Happiness is derived from being able to remain in a particular tendency or form for a long period. For instance, a mind under the influence of evil Sam'ska'ras is happy only when evil talk is taking place; such a mind will find itself ill at ease in other environments. In other words, a mind which under the influence of evil Sam'ska'ras can exist freely only in evil company; it will feel suffocated in other company and will try to return to that evil company where alone it finds happiness. It is thus evident that happiness can be derived only in such circumstances which are conducive to its collection of Sam'ska'ras. To exist in any other set of circumstances is not only undesirable but also not even possible; for the set of circumstances which impart happiness are indeed necessary for existence. The mind desires a particular environment to make its existence possible. Since the existence of mind in any other form not in keeping with its collection of Sam'ska'ras, is not possible thus the mind seeks happiness to preserve its very existence. Q. 2. What is Dharma ? Ans. Dharma is different from the English word "religion" or the Urdu "Mazhab" which means a system of faith of worship. Dharma means property or characteristics. It is derived from the Sanskrit root dhr+man: The verb form is dha'ran'a, to hold and the noun is Dharma, that which "holds" an entity in existence. Dhryate Dharma itya'hursa eva paramam Prabhu - (Shivava'kya): "that which holds is Dharma." Sukham Va'nchati Sarvohi Tacca Dharma Samudbhutam Tasma't Dharma Sada'ka'rya Sarvavarn'ae Prayatnatah -(Daks'a-Sam'hita) "Everyone desires sukha or happiness and that is why Dharma came into existence. Therefore everyone irrespective of caste and creed should strive to follow Dharma in all walks of life at all times." The property of fire is to burn and this is its Dharma. Fire must follow its Dharma of burning and if it does not, it will be extinguished. Following one's Dharma is thus necessary for self-preservation. Q. 3. What is Svabha'va ? Ans. Svabha'va is derived from the Sanskrit root: sva ("own")+bha'va ("idea"). Svabha'va therefore, means one's own ideas can only be formed in the mind, therefore the Svabha'va of a person can be only psychic and not physical. The mind is influenced by various factors, primarily inborn or imposed Sam'ska'ras. The Sam'ska'ras of different individuals are different and so is their Svabha'va. Svabha'va is one's own psychic creation, it is the habit or nature of an individual. Svabha'va unlike Dharma, is different in different individuals and undergoes change, while Dharma is unchanging and is a property common to one and all. Q. 4. Why is Moks'a necessary ? Ans. A'tman is a pure consciousness with no property or characteristic except that of knowing the existence of Prakrti, the creative Principle. A'tman cannot perform any function by itself, rather Prakrti which creates Ma'nas or mind reflects its actions on the A'tman. The A'tman is not affected by any of the actions of mind or Prakrti; it is only the witness of the mind's actions are reflected in it like the reflection in a mirror. Just as a red flower placed in front of a mirror makes the mirror look red without affecting the mirror, similarly the actions of mind which form the sam'ska'ras are reflected on the a'tman which remains unaffected (anupahata). It is according to these sam'ska'ras that the individual mind or jiivabha'va is created by Prakrti. Prakrti in Its form of dormancy in cosmic consciousness or Brahma is called Mu'la' Prakrti. When It becomes active and starts influencing the cosmic consciousness and transmuting it into Sagun'a Brahma. Prakrti creates the following eight forms: 1. Mu'la Prakrti, 2. Mahattattva, 3. Aham'tattva, 4-8. Painca Bhu'ta. When Prakrti is dormant in cosmic consciousness, no indriyas (sense or motor organs) exist, for cosmic consciousness is infinite or ananta and there is nothing beyond or outside It for which the indriyas are required. In Sagun'a Brahma therefore, the seven Praka'ra of Prakrti form the Antahkaran'a while in the A'tman or unit consciousness only the mahattattva and ahamtattva form the antahkaran'a; the rest form vahihkaran'a. When the a'tman is influenced by Prakrti it becomes vikrta or distorted, and the eight forms become sixteen in number, called sodas'a vikrti: the Citta (antahkaran'a vahihkanan'a), the ten indriyas, and the five tanmantras. These sixteen forms of jiivabha'va or unit consciousness plus the eight of Sagun'a Brahma and the one combinedly form twenty five tattvas or factors. The citta is a common factor for both the unit and the cosmic consciousness. The function of the citta in the cosmic consciousness is purely internal - (antahkaran'ika). It is due to this vikrti or distortion in the a'tman that the mind or jiivabha'va is formed. The a'tman is in fact in bondage due to this vikrti and desires to escape from it. The a'tman has to perform Sa'dhana', but it cannot perform any function by itself; hence it has to seek some a'dha'ra or base through which it can perform sa'dhana'. A'tman can only give inspiration or prerana' as it is not capable of performing any function without the help of Prakrti, although the desire to seek freedom from the bondage of its vikrti is very great. Jiivabha'va is created by Prakrti in the process of metamorphosis from crude to subtle. Jiivabha'va is capable of experiencing both duhkha and sukha (grief and happiness). This characteristic or property of experiencing duhkha or sukha makes it dissatisfied with its present position. It is created by Prakrti and is thus under the influence of Prakrti; yet it tries to escape from the influence of Prakrti, not knowing that Prakrti is its creator, and escaping Her influence would mean destroying Prakrti and also itself with Her. A'tman gives the inspiration and the mind perform the sa'dhana' of struggling against Prakrti. Since both the a'tman or consciousness and the mind are in bondage and dissatisfied with their position they find it necessary to strive for moks'a. Q. 5. Why a'tman is called Citti-Shakti ? Ans. A'tman is incapable of performing any function by itself, but is called citishakti or force of consciousness. The a'tman or consciousness can only provide inspiration or prerana'; that is the only action it can perform without the help of Prakrti and while under the influence of Prakrti. That is the only contribution of a'tman towards the endeavour to free itself from the bondage of Prakrti. How does the a'tman give inspiration? The a'tman is compared to a magnet and the mind to iron; the a'tman attracts the mind towards itself like a magnet. The attraction makes the mind struggle against Prakrti and strive to merge with a'tman. The inspiration that the a'tman gives to mind is the form of this attraction. The question therefore arises that if the a'tman is like a magnet and the mind like a piece of iron, why should the mind not be always attracted towards a'tman - and why should it be necessary for mind to struggle in sa'dhana' to escape the influence of Prakrti? The mind is not always attracted towards a'tman only due to its sam'ska'ras. If a piece of iron is full of impurities it will not be attracted by the magnet, or even if it is attracted, it will move towards it only very slowly, depending on the degree of impurity in it. The mind of an individual is constituted according to the sam'ska'ras or the person. If the influence of the sam'ska'ras on the mind is very great it will not be much attracted by the a'tman and the inspiration that the a'tman will be able to give to the mind will be limited only to making the mind aware of the need to fight against its sam'ska'ras. The sam'ska'ras in a mind are created by Tamogun'a because sam'ska'ras, like Tamogun'a, are static. When the sam'ska'ras of mind are so great that the mind itself becomes dominated by Tamogun'a, there the inspiration from a'tman is not able to do anything and the mind goes on working under the influence of Prakrti. Since the contribution of a'tman in sa'dhana' is to attract the mind towards itself, this attraction can only be completely successful if the mind is free from sam'ska'ras. But the a'tman is not able to make the mind free of sam'ska'ras as it has no power to work. The freedom from sam'ska'ras has to be obtained by the mind itself. The sa'dhana' or the struggle against Prakrti, the mind seeks to free itself from the sam'ska'ras which are created by the tamogun'ii influence by Prakrti. The minds role is sa'dhana' therefore, is limited only to the effort to remove all sam'ska'ras. This effort is inspired by the power of attraction of the a'tman, it is because of this force of consciousness that the a'tman is called Citti Shakti. The other name of the a'tman besides Cittishakti are; Purus'a, Caetanya and Shiva. Q. 6. Why did the Supreme Consciousness create the universe ? Ans. Nirgun'a Brahma has no qualities but the influence of Prakrti transforms some portion of Nirgun'a Brahma into Sagun'a Brahma, that is, having qualities. Nirgun'a Brahma is not devoid of Prakrti nor is Prakrti outside It, for It is Ananta there is nothing beyond or outside It. Prakrti remains in Nirgun'a Brahma in the form of Mu'la Prakrti, in a latent or dormant stage and like the power of germination in the seed of a plant. When Mu'la Prakrti becomes active in the infinite Sagun'a Brahma it manifests itself into the following eight Praka'ras: - Mu'la Prakrti, Mahatativa, Vyoma (ether), Vaya (air), Agni (fire), Jala (water) and Prthvii (earth), Mu'la Prakrti, although manifesting itself in these forms remains as Mu'la Prakrti in Sagun'a Brahma. These manifestations of Prakrti are from subtle to crude; and the final manifestation Prthyii is the ultimate in crudeness, since it includes the qualities of all the other forms. In other words there is no further stage of crudeness which the Prakrti can adopt in its manifestation from subtlety to crudity. It should be clarified here that all these manifestations of Prakrti are within Sagun'a Brahma, which is also infinite or ananta. Since there cannot be anything beyond or outside Sagun'a Brahma, all these manifestations take place within It. These manifestations, except Mu'la Prakrti, of which these are the different forms, are called antahkarana of Brahma as they all function with It only and have contact with anything outside. However the antahka'rana in the unit consciousness comprises two vikrti only, mahattattva and ahamttattva; the rest are vahihkarana or outside. In both the individual and the Cosmic mind the citta is the portion of mind where the thought waves occur; thus all the cruder manifestations of Prakrti occur as thought waves in the citta of Brahma. The universe is thus created in the Citta of Brahma as thought waves of It, imagination (Kalpana'), proceed from subtle to crude, from Vyoma or ether to Prthvii or earth. As stated above, Prthvii is the crudest manifestation, and thus there is no scope for these thought waves to adopt any cruder metamorphosis; the only course left for them is to go back to their source. The crude thought waves therefore embark on their journey and have to pass through more or less the same stages through which they passed on their original journey from subtle to crude. This portion of the cycle of thought waves in their return journey is completed through the different forms of unit beings from solid matter to plant life, from plant life to animal life, from animal life to human beings and finally back to the cosmic consciousness again. It thus seems that there would be a time when all the thought waves will come to an end, when they will all return to their source. Such a time can only come when Sagun'a Brahma attains moks'a (Nirvikalpa Sama'dhi). In fact, Sagun'a Brahma would have attained nirvikalpa sama'dhi long ago, but due to the presence of tamagun'ii citta, Its sam'ska'ras which are the result of tamogun'a have not been completely exhausted, and hence the cycle of thought waves continues as long as the sam'ska'ras are not completely exhausted, their result (pra'rabdha) will have to be undergone. The creation and maintenance of the universe is nothing but the requital or bhoga of the sam'ska'ras of Sagun'a Brahma. Q. 7. Which of the three qualities - Sattvagun'a, Ragogun'a or Tamagun'a - is predominant in Brahma ? Ans. The whole universe is created by the Brahma manas or cosmic mind. When the unit beings were created from the cosmic mind the practice of sa'dhana' was given to them to free themselves from bondage. The idea of the cosmic thought waves to inspire the unit being to perform sa'dhana' for the upliftment of all, can only come from a source in which a Sattvagun'a, the sentient principle predominates. Brahma attracts all entities towards itself. This attraction, too, is with the intention of liberating all beings. Brahma created minds in the unit beings to enable them to perform sa'dhana'. The mind has the characteristic of taking the form of its object. If the mind did not possess this characteristic then its attraction for Brahma would not have been of any use; It is this dharma or characteristic of the mind and its attraction for Brahma, that ultimately helps it to attain liberation. Brahma does all this only for the welfare of all; the thought waves of Brahma by which the mind in unit beings is evolved, in the unit beings have only the intention of doing good to all. Only that entity in which Sattvagun'a predominates can perform actions for the welfare of all; thus Brahma cannot have any other quality but Sattvagun'a as its predominant quality. These thought waves of Brahma are unending and the cycle of these waves goes on without a break. Sarvajiive sarvasamsthe brhante Tasmin haso bhramyate Brahma cakre Prthaga'tma'nam preitra'ramcamativa' Justastatas tenaamrtatvameti. (The Vedas) Where such a constant action is occurring, rajogun'a (the mutative principle) must also be present. But it has to take a second place, for the thought waves are not just occurring only for the sake of action, without any purpose; the purpose is the welfare of all, which is motivated by sattvagun'a and not rajogun'a. Such thought waves which evolve minds for the unit beings to perform sa'dhana', require the presence of Citta in Brahmacitta is created by the influence of tamogun'a, the static principle. Thus tamogun'a is also present in Brahma but it occupies a very unimportant place: It has no other influences on the actions or thought-waves and thus it occupies a very insignificant position compared to the other two gun'as. Q. 8. What is Dharana and Dhya'na and what is the difference between the two ? Ans. Citta has the characteristic of becoming like its object. For example, when Citta is in contact with a tree it becomes like the tree. To do this citta has to depend on external sensations which convey that shape to the citta with the help of the indriyas or organs. Citta performs two types of functions: gra'haka and vikshepaka. The gra'haka function is performed with the help of the five jina'nendriyas or sense organs with their afferent nerves, which carry sensations of external objects to the citta; then the citta takes the form of the sensations carried by the nerves. The second function of Vikshepaka is performed with the help of the five karmendriyas or motor organs and their efferent nerves, which transform sensations into physical action. Thus the citta takes the forms of the image or sensation which is carried to it with the help of the sensory nerves. The property of citta to become like its object is called dha'rana' which means "to hold" : the citta holds an image and becomes like that. The image is carried to the citta from external sensations, and since these sensations are not continuous, the image which is formed on the citta is also not continuous. There is always a gap between two successive images, but due to the rapid succession of the images, the gap is not perceived. It is just like the images of the cinema screen which appear to be continuous and constant; but when the film is examined it is seen that the images on the screen are formed from a succession of many different pictures. In Dha'ran'a', citta becomes like that with which it comes in contact in the external world through the sensations; since the sensations of the external object are not continuous, the image in the citta is also not continuous. Thus Dha'ran'a is not dynamic, for individual images which are formed on the citta, are all static and will not remain unless immediately followed by another image. Dhya'na is also a state of citta like Dha'ran'a', but since dhya'na can never be of any external object so the citta does not have to depend on external sensations. The object in dhya'na is always internal and so citta can take its form without the help of any external sensations. When there is no necessity of external sensations, there is also no gap between one sensation and another; and the form which the citta adopts in dhya'na is continuous. Dhya'na is thus not static but a continuous process; and this continuity cannot be broken because the citta exists in the same state and takes the same form throughout the period of dhya'na. Since the form is the same throughout, no gaps exist as in dha'rana', and there is no succession of individual static images either dhya'na is compared to the continuity of a stream of oil which flows without any apparent movement. Taela dha'ra' vat ekata'nata': "Meditation or dhya'na is a constant remembrance, flowing like an unbroken stream of oil from one vessel to another." The result of action in dhya'na is inaction. The process of dhya'na is so continuous that all capacity of action is exhausted in maintaining this continuity, and the resultant therefore is inaction. When there is a cessation of action, the mind ceases to exist, and that is called sama'dhi. Sama'dhi is also called karma sama'dhi - the actionless state when all karma ceases (karmana'sha). There is another action - the attractive power of Parama Purus'a. This attractive power which originates from Parama Purus'a will always remain; but as the object of the attraction is the mind, and when the mind itself does not exist, this attractive power will also not exist. Dhya'na, therefore results in the complete loss of action. Dha'ran'a' and Dhya'na are therefore quite different from each other although both take place in the citta. Dha'ran'a' is process of the citta taking the shape of external objects, while dhya'na concerns internal objects only. Dha'ran'a is static, while dhya'na is full of dynamic form. Dha'ran'a' is non-continuous and momentary, while dhya'na is continuous. Dha'ran'a' may result in action, but dhya'na results only in the cessation of actions. Dha'ran'a' is purely a creation of citta and is tamogun'i or static, where as dhya'na is full of dynamism and is rajoguni or mutative by nature. The resultant cessation of action in dhya'na shows that its final goal is Sattvagun'ii Sama'dhi through the principle of sattvagun'a. Q. 9. What is A'dha'ra ? Ans. Everything which is limited, which has particular shape or quality, needs an a'dha'ra or base. It is only because of its a'dha'ra that one unit or individual is different from another. The a'dha'ra of two different individuals are not the same - they are different. The a'dha'ra of an individual depends on its sam'ska'ras. The a'dha'ra like everything in this universe, is evolved from the cosmic mind or Brahmamana. Upon being qualified by the influence of Prakrti, the cosmic mind is metamorphosed into this universe into this universe of five fundamental factors. And the a'dha'ra also is evolved from the cosmic mind according to the sam'ska'ras of the individual. Brahma required no a'dha'ra as it is not limited. It has no demarcation lines. An a'dha'ra is required only in units which are demarcated and distinguished from one another. Thus Brahma has no physical body: it has only a mental body or Ma'nasadeha. This manasdeha of Brahma is evolved due to the influence of Prakrti, which Brahma becomes full of qualities and acquires the three gun'as - Sattva, rajah and tamah. It is because of the influence of these gun'as of Prakrti that the body come into existence. The effect of the three gun'as are as follows: Sattva or the sentient principle gives the knowledge of existence; Rajah or the mutative principle commands the energy which brings about activity; Tamah or the static force is the stationary result of action, which makes things crude. The effect of these three gun'as is not uniform but different in different spheres. For instance, in this universe the influence of tamagun'a is greatest on the objects created from the five fundamental factors. But whatever may be the predominant gun'a, all that exists even in this universe of the five fundamental factors is derived from the cosmic mind, and this universe is in fact the physical body of the cosmic mind. None of these three gun'as can exist alone: all the three exist together in all entities, but in the different proportions. For instance, in the physical world tamah is dominant, rajah is less and sattva is least. We have discussed this universe, the physical body of the cosmic mind. Apart from this purely physical sphere which we see with our eyes, and where tamah is dominant, there are other spheres or lokas of the cosmic mind as well. It should be explained here that the cosmic mind means citta only and does not include Mahattattva and ahamtattva which are also formed as a result of the influence of Prakrti on Brahma. The cosmic mind has the following seven lokas, from crude to subtle: 1. Bhu'rloka - the physical world exists within this loka: it is the crudest manifestation of the cosmic mind. All that can be seen in this universe is located within this loka. In unit beings, this loka is in the form of the physical body and is called annamaya kos'a, that is, the layer composed of food. In this loka, tamah is dominant, rajah is less; and sattva is least. 2. Bhu'varloka - this forms the crude or lower mental sphere of the cosmic mind. All the actions which are apparently performed by the physical body are actually governed by this crude mental sphere. This loka in the human mind is called the ka'mamaya kos'a or the crude mind, which controls all the actions of the body. This sphere is therefore limited to all the actions connected with the body. Here tamah is dominant, sattva is less and rajah is least. 3. Svarloka - this is the pure mental sphere on which sukha and dhuka are experienced; it is also called Manomaya Jagat, Manomaya Kos'a in individuals. It is in this sphere that the sam'ska'ras exist. According to mythology, after the death of the physical body or Annamaya Kos'a, people go to svarga or naraka', heaven or hell. The fact is that the sam'ska'ras which determine the individuality of unit being situated in this svarloka. The Christian and Muslim ideas of heaven and hell and also svarga in Hindu Karmakandi Jaemini Partna', were derived from the fact that the sam'ska'ras which determine the requitals of actions exists exits in this loka. In reality no kos'a will remain after death. The sam'ska'ras remains as the object of the a'tman. Thus the ideas of heaven and hell of the Hindu, Christian and Muslim mythologies are completely false, because after death there remains no mind at all to experience heaven or hell. In svarloka, rajah is dominant, tamah is less and sattva is least. 4. Maharloka - This is the supramental sphere, also called Atima'nas Kos'a in individuals. In this loka the sam'ska'ras are first manifested, although they exist in the Svarloka. In the same way, an idea of an event can exist somewhere while the actual happening occurs at a different place. For instance, one may think, "If I go there I will fall ill". Similarly sam'ska'ras originate from this loka but are actually experienced in svarloka where sukha and dukha are felt. The desire for sa'dhana' also exists in this loka. In this loka, rajah is dominant, sattva is less and tamah is least. 5. Janah loka - This is also known as vijina'namaya kos'a in individuals. In the English language no state beyond the supramental has been aescribed, and hence there is no word in English for it. In this loka, viji'na, viveka and vaera'gya are dominant. This exists in every person but it is overshadowed by the predominant Bhu and Bhuvar lokas. In this loka, sattva is dominant, tamah is less, and rajah is least. 6. Tapah Loka - This is also called Hiran'maya Kos'a in individuals. In this loka, sattva is dominant; rajah is less and tamah is least. This loka vijina'na is hardly in evidence, and even the feeling of existence, the feeling of 'I' is latent. But the actual existence of 'I' is still present. Hiran'maya means "made of gold" - this state is as pure and radiant as gold. 7. Satya Loka - all the three gun'as are present in this loka but they are dormant. In this loka only Parama Purus'a exists; the gun'as exist only in dormant state just as in Nirgun'a Brahma. Thus, in this universe there are seven spheres of Sapta Loka'tmaka. Six of them possess qualities while the seventh is the state of Nirgun'a Brahma, without any qualities. The unit consciousness or jiiva needs an a'dha'ra: without any a'dha'ra it would merge in the ocean of Brahma. The water in a bowl placed in a pond retains its individual identity only until the bowl is broken - then the water contained in it loses its individual identity and merges in the pond water which surrounds it. Hence as long as the sam'ska'ras are present, an a'dha'ra is necessary to maintain one's identity. Without any a'dha'ra the a'tman will merge with Brahma. The five kos'as plus the physical body are as follows: Annamaya Kos'a: - This crudest layer is the physical body which is made of the five fundamental factors and is dependent on food for its maintenance. This is the crudest shell around a'tman. In this Kos'a tamah is dominant; rajah is less and sattva is least. This annamaya kos'a is derived from the Bhu'r loka of the cosmic mind. Ka'mamaya Kos'a - This crude mental body is derived from Bhu'var Loka of the cosmic mind; it operates the body and is subtler than the crude physical body. In this kos'a, tamah is dominant, sattva is less and rajah is least. Manomaya Kos'a - is derived from the next higher loka of the cosmic mind, the Svarloka or Manomaya loka which is the pure mental body of the cosmic mind. It is in this loka that sam'ska'ras is experienced, and also pleasure and pain. In the Manomaya Kos'a, rajah is dominant; tamah is less and sattva is least. Atima'nas Kos'a: - this layer is derived from the Mahar loka or supramental body of the cosmic mind. It is in this kos'a that the sam'ska'ras originates. The difference between the good and the bad sam'ska'ras is also seen in this Kos'a. Here Rajah is dominant; sattva is less and tamah is least. Vijinanamaya Kos'a: - This layer is derived from Janar loka of the cosmic mind. In this kos'a exists the knowledge of existenc, the knowledge of 'I'. Here also vaera'gya and viveka are found, and this kos'a the desire for sadhana' arises. Here sattva is dominant; tamah is less and rajah is least. Hiranmaya Kos'a: - in this kos'a the body even the knowledge of 'I' is not much in evidence the consciousness of individuality is present, ill defined and unclear. This is the subtlest layer of mind around the a'tman. In fact feeling of 'I' is reflective in this kos'a only because of its close proximity to the vijinanamaya kos'a. Here sattva is dominant, rajah is less and tamah is least. Hiranmaye pare kose Virajam Brahma niskalam (Vedas) This kos'a is derived from the Tapah or Hiranmaya loka; its name means 'made of gold' and hence it is as pure and beautiful as gold. The Satya Loka which is the finest loka in the cosmic mind and where Brahma resides does not exist in the form of a kos'a because kos'as are limited while satya is unlimited and imperishable. Satya loka cannot therefore be part of any limited and perishable body formed of five kos'as. In Satya loka the a'tman alone exists; only due to the influence of Prakrti five kos'as or realms come into existence. In Brahma due to the influence of Prakrti, the universe of seven lokas or saptalokatmaka jagat are formed, while in the unit consciousness, the five kos'as come into existence. In other words, in Brahma there are seven realms or seven lokas while in the unit entities there are five layers or kos'as. One body composed of the five fundamental factors, ten indriyas and five tanmatras make up an individual's Brahma'n'd'a (literally "universe"). Tayorvirodhyoyam upadhi kalpito Nabastava kashcidupa'dhiresah (Viveka Cuta'manni) In fact, there is no difference between a'tman and Sagun'a Brahma. The only difference is the title; The brahma'n'd'a of both is the same. Iishaya maya mahada'di Karnam Jiivasya ka'rya'm shrnu pancakosam (Viveka Cura'manni) The effort to remove this difference in this title is sa'dhana'. Eta vupaadhi para jiivayostayo Samyag niraasena paro na jiivo Rajyam narendrasya bhatasya khetataka Tayorapohana Bhato no Raja. (Viveka Cura'manni) A man may be called a king or he may be called a wrestler; but if these titles are withdrawn he will be just like any other person. In the same way there is no difference between the unit consciousness (jiiva) and the Supreme Consciousness (Parama'tma'). Hiranmaye pare kose Virajam brahma niskalam (Veda) The only difference is the title, and in fact that the individual consciousness has a limited Brahma'n'd'a while that of the Supreme Consciousness, Parama'tman is infinite. The title is given to the unit consciousness because of its a'dha'ra. The brain is the physical a'dha'ra (base) of the mind. Just after the death of the physical body (or a few minutes or hours before this death) the brain stops functioning and thus mind also stops functioning for lack of proper a'dha'ra. This inactive mind, called Niriisa'na Ma'nas or Bija'tmakatma'nas ("mind in its seed form"), then leaves the body in several stages: 1st stage: When the five va'yus or vital airs become deranged the physical body ceases to function. Its sam'ska'ras take shelter in the ka'mamaya kos'a, and the lifeless body decomposes and finally disolves back into physical world or Bhu'r loka. 2nd stage: The disfunctioning of the brain first effects the ka'mamaya kos'a. The inactive ka'mamaya kos'a along with its collective sam'ska'ras then take shelter in the manomaya kos'a. 3rd stage: The inactive manomaya kos'a along with its sam'ska'ras and those of the ka'mamaya kos'a take shelter in atima'nas kos'a. 4th stage: The inactive Atima'nas kos'a along with its sam'ska'ras then take shelter in vijina'namaya kos'a. 5th stage: The inactive vijina'namaya kos'a along with its sam'ska'ras and the inactive aham takes shelter in the Hiran'maya kos'a. 6th stage: The inactive Hiran'maya kos'a along with the inactive aham and mahat and the sam'ska'ras leave the body. These sam'ska'ras in the inactive or dormant mind become the object of the bodiless a'tman. Moksa - When the sam'ska'ras of a sa'dhaka or a spiritual aspirant are exhausted the inactive or dormant mind merges into the unit consciousness and the unit consciousness merges into the cosmic consciousness. This the state of Nirvikalpa Sama'dhi. Nirvikalpa Sama'dhi, when it becomes permanent it is called Moks'a or salvation. When the inactive or dormant mind merges into the cosmic mind, it is called Savikalpa Sama'dhi. Savikalpa Sama'dhi, when it becomes permanent, it is called Mukti or liberation. Q. 10. What is Truth or Satya ? Ans. Truth is that which never changes: it always remains in the same condition throughout eternity. Satya is not only unchangeable throughout eternity but it is also unlimited: there is nothing beyond it. Satya also does not change from place to place: it remains the same whether in one place or another. Thus Satya is not affected by time, place and person; it is Ka'la'tiita, Desha'tiita and Pa'tratiita. There is no difference in the portions of satya within itself; it is an unbroken undifferentiated continuity. There is nothing outside it, and so there is nothing else which is different from satya, and there is nothing else which is like satya. Thus Satya has no vija'tiita, svajatiita and svagat differences. Satya is different from relative truth. Relative truth is something which appears through a particular time of place or to a particular person. It may not appear to be true for all time or at all places or to all persons. For instances the size of the moon is a relative truth, it may appear to be of one size if seen from the planet Earth but if seen from another planet it will seem to be of different size. This is called relative truth or Asatya. Historical events are also relative truth. An incident which happens on Earth in the last century is a historical event, but as the light from Earth will not have reached another planet for a hundred years, on that planet the event has not yet occurred. Thus historical events also depend on time, place and person and are changing from time to time, place to place and person to person. This cannot be called absolute truth or satya. Relative truth and falsehood are only shadows of satya; they can be mistaken for satya but it put to the test, they clearly reveal themselves as asatya. Sa'dhana' is the only way to remove the shadow of Asatya and reach Satya - to become trika'lajiana, the knower of past, present and future. For such persons there is no difference in anything because they see satya in everything. By dissolving the mind one can become trikalajina and attain satya. But as long as the mind is present, one cannot know Satya, because the mind is limited and cannot realize an absolute entity. It is said that kale or time is eternal, but this is an incorrect statement. Time is only a mental measurement of the motivity of action. Where there is no actions there cannot be any measurement. Since actions are performed by the mind they are dependent on the existence of the mind which itself perishable and relative truth; hence time also is a relative truth. Time is dependent on place and person, hence it cannot be absolute truth or Satya. If place and person do not exist, time also will not exist. The unit entity wants happiness, but relative truth will give only temporary happiness which will disappear in the course of time. Hence to desire or strive for relative truth, something will disappear with time, is foolishness. One's sa'dhana' or effort should be only for that which is beyond time, and satya is the only thing beyond time. Q. 11. How are the Kos'as or layers of existence influenced ? Ans. The crudest of the five kos'as is the annamaya kos'a or physical body. It is not capable of doing anything by itself: it is lifeless by itself. Those organisms which have no consciousness and which are lifeless, are only annamaya kos'a. The other kos'as, even the a'tman are also there, but they are all in a dormant condition, and thus the object cannot perform any action. The annamaya kos'a can perform actions only when it is influenced by ka'mamaya kos'a or crude mind. The ka'mamaya kos'a is a lifeless thing, just as a stone is dormant; and thus if any action is to be performed by a stone it must be influenced by the ka'mamaya kos'a of another entity. When a stone is thrown, the action is performed by the influence of the ka'mamaya kos'a of the person who throws the stone. Similarly, the physical body which comprises the annamaya kos'a cannot perform any function without the influence of the ka'mamaya kos'a. All the actions that the body performs are carried out by the influence of the ka'mamaya kos'a. Without this influence the body will remain a crude, lifeless object. Just as annamaya kos'a performs all the actions by the influence of the ka'mamaya kos'a, the manomaya kos'a can also influence the ka'mamaya kos'a. When the manomaya kos'a of one person influences the ka'mamaya kos'a of another person the ka'mamaya kos'a of the influenced person makes its annamaya kos'a work according to the dictates of the manomaya kos'a of the other person who is influencing it. For example, when the manomaya kos'a of one person wills that another person should see seven o'clock on his watch, when actually his watch shows fifteen minutes past seven, the ka'mamaya kos'a is influenced, and this makes the annamaya kos'a of the influenced person see the time to be seven o'clock on his watch. This influencing of the ka'mamaya kos'a is called Bhu'tavidya in Sanskrit, in English it is called hypnotism. Similarly, manomaya kos'a or pure mental body can also be influenced by the Atima'nasa kos'a. This is known as Paesha'cii Vidya' in Sanskrit; there is no English equivalent. By means of this influence a person can convert mental force into physical force and carry out physical actions by mental force only, without the use of the annamaya kos'a of another person. When vijina'namaya kos'a of an individual influences the atima'nasa kos'a of another person or persons it is called Ga'ndharva vidya'. By this influence other persons can be enchanted and attracted. This is the influence which is expressed in arts like music, dancing, painting, etc. In music and dancing the annamaya and ka'mamaya kos'as of others are attracted, while in painting the attraction is purely mental; hence painting is said to be a higher art than dancing and music. This influence can hold any audience spellbound if used in speech, music, dancing or painting. When vijina'namaya kos'a of a person is influenced by the hiran'maya kos'a of another is called Daevii vidya. It is by this influence and also by Gandharva vidya' that lesser Gurus guide their disciples. Gandharva vidya' is used in this way in the form of kiirtana and bhajana, etc. When satya loka or a'tman of one person influences the Hiran'maya kos'a of another person it is called Bra'hmii vidya' and when the a'tman of one person influences the a'tman of another person it is called Brahmii A'kars'an'a or Krpa'. It is by means of these two, Bra'hmii vidya' and Bra'hmii A'kars'an'a or krpa', that Sadgurus guide their disciples. From the above description of how kos'as are influenced it is evident that the process is purely mental: it is a result of the activity of mind that the kos'as can be influenced. It should not be forgotten here that the mind has the characteristic of becoming like its object. If these processes of influencing the kos'as are used for crude objects, then the mind will also become crude and will ultimately lose its finer faculties. As a result the finest kos'a will no longer be able to influence the cruder kos'as, and the greater portion of the mind will become crude. To use the mind for influencing cruder objects is thus the very opposite of sa'dhana' or spiritual practice, in which all the cruder manifestations move towards finer and subtler realms. The use of these influences or vidya's on crude objects not only deprives one of the powers which might have been developed, but degrades the mind to a lower kos'a, and degenerates the mind from subtler to cruder spheres. Q. 12. What is Karma and Karmaphala ? Ans. Karma is any action. In the physical world when we see any action being performed, we say that a kriya is being performed. But behind every kriya there is a reason for the performance of such an action. Karma can be purely psychic or it may be psychic and physical. No action can be performed without psychic influence: any kriya or action performed by the physical body is always influenced by the mind. For instance, even the feeling of pain in the body cannot be present if the mental influence which registers the sensation in the mind is absent. Hence every action is psycho-physical, no action can be purely physical. Every physical action has a reason for its performance - and that reason is the psychic influence or wave which is called Samvedana. It is because of this samvedana that the physical body performs an action which we call kriya'. So for every action there is a sam'vedana; and for every sam'vedana there is a reason or ka'ran'a. Ka'ran'a is also of two types: the root cause or Mu'laka'ran'a and subsidiary cause or apa'tah ka'ran'a, A'patah ka'ran'a is further divided into two types: Upa'dana ka'ran'a (the material cause) and Nimitta ka'ran'a (the efficient cause). For instance, when a man sets fire to a house, there may be a reason behind his setting the fire, but to the immediate spectators the cause for the burning would be the fire and the hand which kindled it. Here fire is Upa'da'na Ka'ran'a and the hand is Nimitta Ka'ran'a. Actions or kriya's and sam'vedana travel in waves. At one end of the wave where the action is complete, the immediate cause appears to be the nimitta ka'ran'a. If one thinks beyond this, the cause appears to be the upa'da'na ka'ran'a. Still further analysis will show that the immediate cause was the subsidiary cause or a'patah ka'ran'a; and thus the root cause or Mu'la ka'ran'a was something different. The Mu'la ka'ran'a for all actions are the sam'ska'ras of a person. These sam'ska'ras give rise to sam'vedana and then the sam'vedana is converted into psycho-physical actions. The other causes which appear to be the immediate causes, are only due to the wave-like motion of the sam'vedana and kriya', which makes the subsidiary cause, and then the upa'dana and finally the nimitta ka'ran'a, to appear to be the main causes. Just as the upa'da'na and nimitta ka'ran'a appear to be the main and immediate causes when an action is performed, so the updatta karya' and naemittika kriya' appear to be the main action performed, so updatta karya' and naemittika kriya' appear to be the main actions performed. It is said that every action or kriya' has a reaction or pratikriya'. This reaction is physico-psychic and gives rise to a pra'ti-sam'vedana, or psychic reaction. That is psychic reaction to every psychic action. These psychic reactions or pra'ti-sam'vedana give rise to the sam'ska'ras of a person. It has been said earlier that sam'ska'ras are the Mu'la ka'ran'a or root causes of action. It is quite often observed that a child suffers from some disease without any apparent fault on her part. The disease is attributed to her being affected by the germs of that disease, and thus the germs appear to be the cause. In fact, the sam'ska'ras of that child give rise to the sam'vedana or psychic action which then activates the germs of that particular disease in the body. The mu'la ka'ran'a or root cause for the suffering of the child is sam'ska'ras, due to which sam'vedana arises and ultimately brings about the disease. It is therefore wrong to think that the child is suffering without any reason and for no fault of its own. This wave of action and reaction, whether psychic or psycho-physical, goes on, and the sam'vedana manifests into physical action or kriya'. Physical reaction results ultimately in psychic reaction which may result in the formation of sam'ska'ras. The combination of psycho-physical and psychic action is called karma. Karmaphala is the result of an action in the form of a reaction. Karmaphala to the observer is the reaction itself as seen immediately after an action; for example, the apparent Karmaphala of putting one's finger in the fire is that the finger gets burnt. This is the immediate physical reaction and not the final Karmaphala. This physical reaction or pratikriya' will give rise to pratisam'vedana or psychic reaction and this may form a sam'ska'ra, which then becomes the Mu'la ka'ran'a or root cause for further psychic or physical actions (sam'vedana and kriya'). In fact, the karmaphala of the previous karma will be experienced only then. So just as nimiita and upa'da'na ka'ran'a appears to be the main cause, the immediate reaction of an action appears to be the result while it is only a physical reaction, and the actual result or phala will be experienced later on. Karma and karmaphala travel in a wave and at one stage one becomes the ka'ran'a for the other. This wave is unending, until karma ceases absolutely, karma and karmaphala are the ka'ran'a or causes for each other, which travel in a never ending waves, until the karma and along with it, the formation of sam'ska'ras finally ceases. 1957, Jamalpur Ta'ttvika Praveshika' * * * * Q. 13--How does unit consciousness influence unit mind? Ans.:--The existence of an action or an object depends on witnesship. The existence, as well as all the activities of the unit mind, are expressed through unit consciousness, the witnessing entity of the self. Citta Shakti, through unit consciousness (jiivatman), continually inspires the mind to move towards subtlety. Although unit consciousness is not the original source of inspiration, the Cosmic Ideation works through it's apparent medium. This inspirational energy guides the unit mind on the path of progress and expansion. Q. 14. What is the difference between the consciousness of a protoplasm and that of a human being? Ans.:--Every cell in a living body is a living entity; each one has an independent mind, which is in an extremely undeveloped stage. Unit consciousness develops as a result of the reflection of Cosmic Consciousness on the protoplasm. In the course of the flow of Pratisaincara this protoplasmic mind reaches an advanced stage and attains the status of a highly evolved entity. The unexpressed mind of a sand particle will evolve. Its evolution will not stop at the stage of the protoplasmic mind because the flow of Pratisaincara does not end there. One day, in this process of evolution, it will attain the status of a human mind and will simultaneously receive a human body. The mental arena of a human being is not merely a collection of many mental arenas of many mental protoplasms; rather it is an independent entity, a unit mind. If it were a collection of protoplasmic minds, it could not be called a unit mind. It would not be possible for a collection of protoplasmic minds to carry out the functions of a developed human mind. In each protoplasmic mind there is a domination of Prakrti over Purus'a which is further accentuated in a collection of minds. It is absolutely impossible for this collection of protoplasmic minds to engage itself in meditation or to exercise free will. Q. 15. Is there any fundamental difference between mind stuff (citta) and ether (vyoma tattva)? If so, why? Ans.:--No, there is no fundamental difference. Both originate from Consciousness. In reality there is no 'non-living' entity: everything has Consciousness. Due to the bondage of Prakrti, Consciousness sometimes appears to be in the form of the crude five fundamental factors, sometimes in a subtle psychic form, and at other times in the form of Causal Consciousness. Mind is that stage of Consciousness where the domination of Prakrti is less than that present in the five fundamental factors. Q. 16. What is the relative importance of 'bha'va' (ideation) and 'jad'a' (matter) in Shankara's doctrine of 'Ma'ya'' (illusion)? Ans.:--Shaunkara tried to disprove a number of theories with the characteristic fervour and enthusiasm of an over-zealous materialist. This was his approach while attempting to disprove 'Baoddha Vijina'nava'da', a highly idealistic theory. While trying to invalidate this theory he himself became an extreme idealist. According to him the universe is an illusion. Not only that, he maintained that even the psychic processes of projection and withdrawal are also illusions. The only reality is 'Nirgun'a Brahma'. In this respect, Shaunkara sounds like some Western philosophers, notably Socrates, Hegel, Berkley and Kant. In order to defeat idealism he himself became an idealist. His theories closely resembled those of the philosophers preaching empirico-criticism. However, Shaunkara took his empiricism beyond the physical world, for, according to him, not only is the physical world an illusion but psychic feelings are also illusions. He states that the only fundamental substance that lies beyond physical objects and mental experiences is Brahma--the Nirgun'a Purus'a, the Non-Qualified Brahma. Not even Prakrti, the Supreme Operative Principle, is accepted as the reality. The paradox here is that Shaunkara had to use and depend upon that very Ma'ya' which he claimed to be illusory, that same Ma'ya' which was instrumental in creating this variegated universe. Q. 17. What sort of bondage does Prakrti have over Purus'ottama? What is the difference between Purus'ottama and Nirgun'a Brahma? Ans.:--Purus'ottama is the controlling centre or nucleus of Sagun'a Brahma. Wherever there is Purus'a Prakrti is also there in His shelter. Though associated with Prakrti, Purus'ottama is not bound by Prakrti. The expressed form of Sagun'a Brahma, under the bondage of is seen in the process of Saincara and Pratisaincara. Due to the preponderance of Consciousness in Purus'ottama He is sometimes considered as Nirgun'a. However, upon closer observation, it is discovered that this conclusion is incorrect because, unlike the expressed universe, Purus'ottama is neither 'gun'a'dhiina' (under the bondage of the gun'as) nor 'gun'asrsht'a' (created by the gun'as). However, due to His witnessing relationship with the gun'adhiina universe, He maintains a contact with the gun'as, and thus we call Him 'gun'adaniish' (beyond the periphery of the gun'as). Therefore Purus'ottama cannot be pure, unexpressed Nirgun'a Brahma because in Nirgun'a Brahma there is no witnesship and therefore no association with the gun'as. Q. 18. What do human beings enjoy? The original object, it's shadow or it's shadow's shadow? Ans.:--For the unit mind, this universe of the five fundamental factors is real, and for the body, which is composed of the five fundamental factors, the objects of enjoyment are also real. The body of the five fundamental factors cannot exist if this is denied. However, the unit mind does not enjoy objects in their physical forms. Rather, it enjoys the 'tanma'tras' of the object received through the sensory or motor organs. From this viewpoint one may say that the mind does not enjoy the original object, but the 'shadow' (tanma'tra) of the object. Even though this universe composed of the five fundamental factors appears to be real for the unit mind, in actual fact it is nothing but the self-created imagination or thought process of the Cosmic Mind. For Him this universe is nothing but a shadow of reality. We may conclude that the mind enjoys the shadow of an object, and that this creation of the five fundamental factors is itself a shadow of the Cosmic Mind. Thus, from the viewpoint of the Cosmic Mind, whatever the unit mind enjoys is neither the original object itself, nor a shadow of the object, but rather a shadow of the shadow of the object. Q. 19. Is Sagun'a Brahma beyond the factor of time, or is He eternal? Ans.:--Sagun'a Brahma is the controller of the gun'as but He is not beyond them. Thus one should not say that He is beyond the relativities of time, place and person, but rather that he is the controller of time, place and person. Prakrti, who has created these relativities in Consciousness is also active within the infinite body of Sagun'a Brahma. Unlike the jiivas, Sagun'a Brahma is not bound by the gun'as, but is, however, associated with them. Thus it is more appropriate to say that He exists eternally, i.e. that He is beyond measurability since infinite time exists within Him. Q. 20. How is it possible for the jiivas to find an appropriate physical structure according to their 'sam'ska'ras' after death? It is said that the Sattvagun'a of Prakrti determines this. However, how is it possible for the blind Rajogun'a to find a suitable physical structure? Ans.:--The new physical structure is determined by Rajogun'a. But Rajogun'a is not independent of Sagun'a Brahma. It is the binding principle of the Ahamtattva of the Macrocosm. Thus instead of saying that Rajogun'a finds the physical body it should be said that the Macrocosm finds the physical body with the help of Rajogun'a. This new body is not determined by some blind force, but by Purus'ottama. Q. 21. If the annihilation of sam'ska'ras results in Nirva'n'a, then is it possible for atheists to attain 'mukti' or 'moks'a'? Ans.:--When the sam'ska'ras are fully annihilated, the mind also gets annihilated. Mukti means to be free from all bondages, and moks'a means to be free even from the witnesship of the object. If an atheist is annihilated there is no question of him/her attaining mukti or moksa because he/she doesn't believe in the Cosmic Mind or in Cosmic Consciousness. Q. 22. What is the difference between 'jiiva'tman' and 'Parama'tman'? Ans.:--Although jiiva'tman and Parama'tman are essentially the same there is a difference in their 'upa'dhi'. The jiiva'tman has a limited upadhi. The collectivity of the total witnessing operation is known as Parama'tman. In philosophy, the reflection of Parama'tman on the microcosm is commonly known as jiiva'tman. It is appropriate to call it 'anuaks'ara'. Depending on the varying degrees of psychic expansion, the degree of cosmic reflection on the unit mind varies. From a philosophical standpoint there may be a difference between anuaks'ara and jiiva'tman, but operationally they are indifferentiable. Thus the word anuaks'ara may be safely used in the place of jiiva'tman. By doing sa'dhana' and offering it's mental endeavours to Parama'tman, a jiiva'tman becomes established in the ideation on Parama'tman. Q. 23. Is there any difference between mind-stuff (citta) and the five fundamental factors? Ans.:--There is no fundamental difference. They are both forms of Consciousness under the bondage of Prakrti. The dissimilarity is that the degree of bondage when the etherial factor is created is greater than that when Cosmic mind-stuff is created. Similarly, as the degree of bondage increases, the aerial, luminous, liquid and solid factors are created. Actually, there is no elemental difference between vapour, water and ice. The dissimilarity in their forms is due to the varying degrees of bondage of Prakrti. Similarly, there is an apparent difference between mundane and supramundane objects and yet they are all made of the same consciousness. Etasmadatman Akashah, sambhuta'kushdwauhu Va'yoragnirgnera'pah adaishyam prithivi. (From Shrutii) Out of this Consciousness ether is made, and from ether air is made, and from air the luminous and liquid factors are made, and out of the liquid factor the solid factor is made. Q. 24. Is the freedom that human beings possess absolute or is it something like 'Dominion Status'? Ans.:--You cannot call it absolute freedom. The reason is that humans are dependent on the grace of Paramapurus'a each and every moment of their lives. All their activities, whether noble or ignoble, are confined to a limited sphere. Absolute freedom is impossible without the unification of unit consciousness with Cosmic Consciousness. Q. 25. It is said that Avidya' is the root cause of pleasure and pain, and that by sa'dhana' a jiiva can be liberated from its bondage. In such a situation, who attains liberation? Ans.:--The unit mind attains liberation and becomes as expansive as the Macrocosm. The term liberation is meaningless for a person who doesn't accept Purus'ottama as the Macrocosmic witness. And for those who do not believe in Nirgun'a Brahma, salvation (moks'a) is a meaningless concept. That's why the concepts mukti, moks'a, kaevalya, nirva'n'a and parinirva'n'a are totally insignificant for the atheist. Q. 26. Would it be correct to say that Sagun'a Brahma is the creator of time? Ans.:--The relative factors of time, place and person are created in Sagun'a Brahma's flow of imagination. Thus, He should certainly be called the creator of time. Q. 27. Is the object of unit consciousness 'one' or 'many'? Ans.:--The expressed universe is the object of the Collective Consciousness. Each and every entity of this universe is moving along with its limited unit consciousness. The totality of this movement appears as the flowing imagination of the Cosmic Mind. In that Cosmic Mind the Cosmic Consciousness maintains an uninvolved witnesship of everything. Q. 28. Is it possible to have more than one 'a'tman' in a tree? Ans.:--Consciousness, or jiiva'tman, is the witnessing entity of each developed, semi-developed or undeveloped mind in the microcosm. The tree is a multi-cellular organism. Just as there is one jiiva'tman as the witness of the developed or undeveloped mind in a collective body, similarly for each undeveloped mind in a collective body, similarly for each undeveloped cell there is also an undeveloped jiiva'tman as the witnessing entity. Therefore, a witnesship of many jiiva'tmans is possible in a single tree. Similarly in humans and other organisms not only is there the overall consciousness, but also a cell-wise existence of innumerable jiiva'tmans. Q. 29. What is the difference between an animate and an inanimate entity? Ans.:--The unit mind can be described as Consciousness under the bondage of Prakrti. What we normally call inanimate is merely a form of Consciousness under a stronger bondage of Prakrti. Advanced beings are not fully controlled by the Cosmic Mind but are guided to some extent by their own unit minds. The static bondage of Prakrti is less in the unit mind than in inanimate entities. Hence, the unit mind is more advanced in the flow of Pratisaincara than the inanimate entity. Jiiva'tma is the reflection of the Cosmic Consciousness on this unit mind. Thus we can say that Consciousness, mind and inanimate entities are all made of the same stuff, but are under varying degrees of Prakrti's bondage. Q. 30. Why is idol worship faulty? Ans.:--An idol is nothing but the imaginative creation of the human mind, with a finite beginning and end. On the other hand Brahma is beginningless and endless. This we can deduce through reason. this idol, this finite creation of the human imagination cannot, therefore, be the cause of emancipation of the living entities. Moreover, the external idols of clay, stone and wood are composed of the five fundamental factors. Ideation on such crude objects cannot lead human beings towards Non-qualified Consciousness; rather it will lead them towards degeneration. Q. 31. Would it be true to say that Prakrti is the Singular Entity? Ans.:--No. Prakrti is the Operative Principle that creates diversity. The original entity from which diversity has been created is not Prakrti. Objects are created due to the crudifying influence of Prakrti on that original entity. The differences amongst objects are due to the varying degrees of influence of that crudifying force. Thus, in no way can Prakrti be considered as the Singular Entity. Q. 32. What does the word 'Purus'a' mean? Ans.:--'Pure shete yah, sah Purus'a; i.e. that entity which witnesses without participating in the action is Purusa. Q. 33. Is Sagun'a Brahma conscious of its own existence. If so, on what evidence? Ans.:--He who creates this universe from the flow of His imagination is certainly aware of His own existence. The reason is that awareness of existence is a prerequisite for the flow of imagination. Q. 34. Are the jiivas, Sagun'a Brahma and Nirgun'a Brahma conscious of the concepts of past, present and future? Ans.:--The microcosm becomes aware of time as well as the other relative factors due to the mobility or immobility of external objects. The sensory and motor organs (indriyas) play a decisive role in this process of awareness. Therefore, it is possible for the jiiva to have a limited knowledge of time, place and person; and indeed such knowledge does exist. However, since there is nothing outside Brahma, He has no organs for the acceptance or rejection of anything. The temporal, spatial and personal factors to which the jiivas are bound are all internal for Brahma. Thus Sagun'a Brahma is called the controller of time, place and person. For the jiivas, Sagun'a Brahma is the witness as well as the creator of these relative factors. He is not bound by them, but is conscious of them. However, Nirgun'a Brahma, having no relation with the objective world, has no association of any sort with the temporal, spatial or personal factors. Q. 35. Who should be called an atheist (na'stika)? Ans.:--Those who do not believe in Consciousness (Atman), Supreme Consciousness (Parama'tman) or Vedas are atheists. Those who believe in any one of them may be called theists. Thus Christians, Muslims, Jews, A'rya Sama'jists and Brahma' Sama'jists may all be called theists. Those who worship idols, those who symbolically offer various things such as sesame and holy water to satisfy the departed souls and those who call different peoples' fabricated stories 'scriptures' should not be considered as genuine theists. Those people who follow certain religions and deny the existence of Parama'tman, A'tman and Vedas may also be called atheists. Q. 36. Does Prakrti have any influence on Purus'ottama? If so, with what result? Ans.:--Although Purus'ottama is not under the bondage of Prakrti, He has some association with Prakrti. That's why, although He is beyond the control of the gunas, He is not altogether detached from them. It is due to this sort of association with Prakrti that the faculty of witnesship of the Saincara and Pratisaincara of Brahmamana has [devolved] on Him. Q. 37. Does Prakrti have any influence on unit consciousness? Ans.:--Like Purusottama, the jiiva'tman also has some kind of objective association with Prakrti, and that's why it also remains as the witnessing entity of the Saincara and Pratisaincara of the microcosm. Q. 38. Philosophically speaking, what is the difference between Purus'ottama and Nirgun'a Brahma? Ans.:--Purus'ottama has an association with the entitative world through His witnesship. However, Nirgun'a Brahma has no association whatsoever with the objective world. Q. 39. Is savikalpa sama'dhi a state of endless bliss or endless sorrow? Ans.:--Although the expressed citta of Sagun'a Brahma is extremely vast, it is not infinite; however it's potentialities are infinite. The citta of Sagun'a Brahma is composed of both the expressed citta and the unexpressed citta which is infinite. The Supreme Entity, in its vast cosmic stance is the witnessing entity of the infinite cosmic citta, and that's why it is an embodiment of bliss. The happiness or sorrow experienced by His expressed citta are not infinite, but are finite. And that limited stance, because of His inseparable association with the unit soul, is also blissful. Q. 40. Does he who created the universe know when, how and with what it was created? Ans.:--Certainly He knows because the temporal, spatial and personal factors are created by His imagination. This very universe is created from His citta. His existence is beyond cause and effect, and remains eternally engrossed in the feeling of Nirgun'a. Q.41. If God (Iishvara) is an impersonal entity, is it possible for Him to be pleased or displeased by an individual? Ans.:--Those who live according to His systematic vibrational flow, and with one-pointed, uncompromising mental attitudes accelerate towards their goal of merging with Him, will have an ever-increasing reflection of Parama Purus'a on them as they approach the source of His ideation. You may call this, His grace, or may say that He is happy with you. It is to be noted that He spreads His light towards all jiivas in the same way and in equal proportion. He is equally gracious to all. Whoever has the purer citta will be able to grasp more of His light. Those who have not understood Him feel that He is partial to some.. They feel that He is cruel because He has showered His grace on everyone except themselves whom He has kept in the darkness of the crude world. Q. 42. During the process of saincara, does a physical change occur either within Brahma or outside Him? Ans.:--There is nothing outside Brahma, and therefore it is useless to talk about it. In the process of Saincara He travels very far in the cosmic realm, far from His original blissful stance. This may be compared to someone thinking about England or the U.S.A., or any other country for that matter. The object of their imagination, i.e., the country they are thinking about, stays within the citta and not outside it . In saincara, the mind, depending on the crudity of it's object, tends to go further away from the state of pure Consciousness. Q. 43. During the phase of saincara does the internal clash or the external clash increase more within the structural body? Ans.:--The internal clash increases more because the movement of the Macrocosmic Consciousness is towards further crudification. There is a physical transformation of the macrocosm into energy and that energy into matter. And the molecules, due to their closer proximity, undergo further internal clash. Q.44. Are vya'pti (expansion) and sthiti (preservation) both within the domain of time? Ans.:--An entity which has the capacity of witnesship transcends the law of causation. Anything which has the faculties of vya'pti and sthiti is bound by the time factor. When the mind attempts to trace the ultimate cause and fails it is called the meta-empirical state of mind. Q.45. What are the psychological defects of materialism? Ans.:-The characteristic (dharma) of the mind is to seek the infinite. The mind attains this goal by concentrating on a particular ideation. As material objects are finite, those who accept them as the aim of life eventually feel frustrated. They fail to attain bliss because neither wealth nor material objects can be enjoyed infinitely. Moreover, those who make material objects their aim in life find their self-interests in conflict with those of other people. They try to deprive others, to protect their own endless greed for wealth and material objects. There will have to be a continuous pressure on the minds of these people to keep them away from material objects. People cannot tolerate such imposition and, on becoming disgruntled, take the path of revolution or counter-revolution against those who pressurize them. Materialism functions by imposing social pressure on people to enjoy material objects; and accepts that as the only mode of operation. Thus, in materialistic countries or societies, people look at one another with suspicion and act according to the information given by the intelligence agencies. In the absence of spiritual ideas, firmness of morality cannot be established. The apparent morality in a materialistic society is nothing but an immoral alliance to protect self-interests. Without spiritual ideals true morality based on universal love cannot be awakened. Unless God is accepted as the creator of all, human fraternity is impossible since God's authority as the universal father is denied. Only spiritual ideals and spiritual desires can lead humanity onto the path of well-being. Universalism, cosmic ideation and cosmic bliss, unlike the material objects composed of the five fundamental factors, are not limited. Therefore, humanity should be inspired to move on the path of spirituality, or also nothing worthwhile will be achieved. Those who don't accept this spiritual ideology will have to be kept under some social or external pressure to check the greed of usurping other' property. Proper education will also have to be imparted.. However, it should be borne in mind that merely exerting circumstantial pressure is not enough. This pressure tactic will no longer be necessary once the ideology is accepted. Those who believe in spiritual ideals, but don't believe in the policy of exerting external pressure, in other words, the application of physical force, will find it utterly impossible to achieve their goals. In this world there are many people who pay deaf ear to pious appeals. On such people social or other types of pressure will have to be imposed. No problem will ever be solved if one waits indefinitely for their consciousness to be awakened. Like materialism, spirituality based on non-violence will be of no benefit to humanity. The words of non-violence may sound noble, and quite appealing but, on the solid ground of reality, have no value whatsoever. Q. 46. What is the difference between ritualistic religion and spiritual sa'dhana'? Ans.:-In almost all cases ritualistic religion ultimately encourages the fulfilment of materialistic desires. Generally, human beings want to acquire physical objects as well as name and fame. Sometimes, even after fulfilling their desires, they want to accumulate more. With that goal in mind they follow a ritualistic religion. The practice of ritualistic religion is nothing but pursuance of the path of preya. Ignorant men even fail to realize that by following such a path they do not always gain the material objects they desire. Only the sinful religious and social exploiters gain from such efforts. Spiritual sa'dhana' is an individual and collective process that leads toward all-round progress. This path of sa'dhana' may certainly be termed as nivritti. Liberation does not imply escapism from the world, but rather observing the world with spiritual ideation. There is no scope whatsoever for the desire for name and fame, for pomp and show, for religious exploitation. Rather, the co-existence of such desires with spiritual sa'dhana' is contradictory. The ritualistic differences in various religions are quite marked. By accentuating these differences, medieval and even contemporary people did not and do not hesitate to cause heavy bloodshed. However, in spiritual sa'dhana' there is no place for the differences in nationality, race, language or religion. Everyone has a singular dharma named spirituality, and only this is worth calling dharma. Religions are not dharma; they are mere collections of rituals. Q.47. What is the best way to popularize an ideology? Is it by refuting the ideals of others? Is it by criticizing others directly? Or is it by doing constructive work? Ans.:_ The best way to propagate a sublime ideal is by doing constructive work. If one condemns or criticizes the ideals of others, one may enjoy the satisfaction of an apparent victory, but humanity has never gained anything worthwhile from such a practice. In fact, a criticizing mind becomes associated with that which is being condemned. Q. 48. Do those who keep their hair long, wear orange robes and become `sannya'sis` suffer from some type of mental disease? Ans.:--Yes, although it may sound unpleasant; it is a bitter fact. People develop an escapist tendency due to being disappointed with their worldly affairs, or due to intense fear of some sort. Some become sannyasis in order to run away from the responsibilities of the world. Some, due to being unable to bear the pangs of separation, some due to excessive debts, some due to failure in academic life, and some due to family problems, find satisfaction in saying that this world is an illusion.. They go to live in the Himalayas but fail to realize that the Himalayas are also in this world.. They may not have to worry about clothes there, but they will certainly have to worry about food.. That food is also from the trees and vines of this 'illusory' world or given as alms by the worldly people under the spell of ma'ya' (in the language of such sannya'sis!). The thief (out of fear of the police) and the lazy person (to run away from work) become sannyasis. With a selfish motive, they tell everyone about the illusions of the world to inspire them to offer their hard-earned food, clothes and money. However, they do not call their own newly created world an illusion. Q. 49. How far is the unification of all religions possible? Ans.:--To seek infinite bliss is the only dharma of humanity. Humanity has but one dharma. Thus, the question of the unification of religions does not arise. The apparent dissimilarity between various religions arising due to differences in their ritualistic practices is not a spiritual difference. Whenever rituals dominate and efforts to attain bliss are feeble, whatever that may be, it is not spirituality. Q.50. is a social classification based on profession appropriate? Ans.:--Nothing in this universe is valueless. In the age of undeveloped science, when industries were essentially cottage industries, families used to work in the same profession for generations. Thus children and grandchildren used to practise the same profession for many years, and as a result of their endeavours, progressed well. Therefore classifying families on the basis of profession was not improper in those days. However, the world of today has changed substantially and professions are not necessarily inherited. Due to the rapid expansion of technology, the system of hereditary profession is not easily maintained. Thus, social classification on the basis of profession is meaningless today. Apart from that, even during the age when social classification was justifiable there was no necessity for social divisions on the basis of caste. Q.51. What is more important in life: Brahma sa'dhana' or constructive work? Ans.:-The aim of a living being is Brahma Sa'dhana'. Just like having a bath, eating and sleeping, constructive work is also a part of Brahma Sa'dhana'. Therefore Brahma Sa'dhana' is more important than anything else. Q. 52. Can a singular economic theory be adopted for all countries, at all times and for all strata of society? Ans.:--No. Social ideals and systems should be formulated after considering the time, place and person as well as the all-round progress of the society. It may be that something which is quite useful for a particular time, place and person is totally worthless for a different time, place and person. Society is not a static entity, but a dynamic one. The ideology which was formulated in relevance to a particular time, place and person and which was once considered beneficial, becomes backward and outdated with the change in time, place and person. As the society progresses it is considered as an anachronism in the later -period. Be it Marxism, or any other socio-economic theory, one cannot cling to it blindly because each theory is optimum only for a particular time, place and person. Short-sighted people, after observing the effectiveness of a theory in a particular context, begin to believe in its eternal effectiveness. This is certainly an illusion. Q. 53. There is no other alternative except A'nanda Ma'rga to sustain human beings in their joint endeavors. Why? Ans. A united human society is the prerequisite for the development of civilization. The collective desire for survival ensures society's meaningful existence. The society is a dynamic entity and its survival indicates its inherent dynamism. When a group of people bound by the ties of a common ideology move together along a particular path, inviting fellow humans to join them to share their common joys and sorrows, theirs is a real movement; they are destined to be successful. In this universe of rapid temporal, spatial and personal change, no specific economic, political, or religious structure can be the permanent aim of humanity. This is because theories are born in a particular temporal, spatial and economic context. People can move along the path of eternal progress only (1) by accepting the Cosmic Entity, who is beyond time, place and person, as the aim of life and (2) by continuing to do all their worldly actions while moving along that path towards Him. A'nanda Ma'rga is that path of progress, and that is why A'nanda Ma'rga is the only alternative for the preservation of human existence and civilization. The external rituals, the so-called dharmas, are not dharma but mere religion. They are subject to change depending on time, place and person. By manifesting distinctions within themselves and outside themselves (such as the differences like vijatiya bheda, svaja'tiya bheda and svaga'ta bheda), religions, like other relative factors have invited the repression of humanity by creating dogmas, bloodshed and similar evils. Thus religion cannot bring peace to humanity. Q. 54. Are diseases of the mind and brain one and the same? Ans. No. The crude brain is simply the vehicle of the subtle mind, it gives concrete shape to the mind's inner thoughts and feelings. The different parts and cells of the brain are composed of the five fundamental factors. Due to some physical cause a cell may fully or partially, temporarily or permanently become defective. That defective cell cannot express mental thought vibrations as effectively as it would in a normal state. This is a disease of the brain. A cell may sometimes become abnormal if it is unable to withstand intense mental vibrations. In such a case it is also an abnormality of the brain and not of the mind. However, if the brain does not get inspirational input due to defects in the ectoplasmic structure of the mind, it cannot carry out its normal functions of thought process and memory. This is a disease of the mind. Other examples of such diseases of mind are: Getting angry on seeing a particular person, entertaining feelings of dislike for someone, getting unnecessarily heated up about something, or suffering from absent-mindedness. The base of memory is the mind, not the brain. Thus, a lack of memory is an abnormality of the mind, and not of the brain. However, due to a weakness in the brain, many persons of normal mind cannot remember things properly. This is then an abnormality of the brain, and not of the mind. Q. 55 What is the base of memory? Ans. Memory is the re-creation of things already perceived. Once the citta has perceived an object, a certain vibration corresponding to that perceived object is imprinted in the nerve fibers. That experience remains in the citta in the form of seed. By re-creating a congenial vibration in the nerve cells, and thus by invoking the same feeling in the citta, one experiences the process of memory. Thus the base of memory is not in the brain but in the citta . Vibrations of a perceived object remain imprinted in the nerve fibres for a few days and then gradually fade. Some people believe that memory is stored in the nerve cells in the form of 'line'. If that were the case, however, the human brain would not be able to accommodate it. The cranium of those whose thoughts are multifarious would have to become larger and more complex to fulfill the needs of creating proper vibrations. Q. 56 Do ghosts really exist? Ans. Those strange figures which we call ghosts are mainly figments of the imagination. When the mind is in a weak or vulnerable state, what was previously created in the imagination now appears to be real. In a dream, due to the dormant state of ka'mamaya kos'a, the thought-vibrations of manomaya kos'a appear real (this we call a dream when we wake up). When, due to extreme fear, stupefaction, crudity, or an excessive expression of any ripu or pa'sha, the ka'mamaya becomes temporarily suspended in the next higher kos'a and the imagined objects appear real. This is also the case when a person sees various gods and goddesses. Psychologically, seeing a ghost, god or goddess is the same thing; none of them actually exist. When hypnotized by someone, a person starts perceiving things as per the commands of the hypnotist. In this state, when the ka'mamaya is dormant a person feels that his/her imagined objects are real. Often, weak-minded people see ghosts, gods or goddesses of relatives. Such visions are auto- or outer positive hallucinations. Conversely, when people declare the absence of things which are actually present, it is called auto or outer negative hallucination,. This clarifies that those who emphatically claim that they have seen ghosts are not wrong. It is due to the illusions of the negative or positive hallucinations that they see these things. It is also possible for the mental ectoplasm of a strong willed person to force a body-less soul to inhabit a body according to its sam'ska'ra and thus create a ghost. The existence of that so-called ghost depends upon the person's whims and desires. This type of ghost is not the same as the commonly known ghost. To force a soul to inhabit a body by utilizing one's mental ectoplasm (citta) is a very bad thing and good people will not do such things simply to show someone a ghost. Those who think that ghosts appear periodically with the help of their own ectoplasms to fulfill their desires or to express themselves are wrong. In fact, the ghost is created out of their mental ectoplasm and does not have an independent soul. The soul of the person whose ectoplasm created the ghost is also the witnessing entity of the ghost. Q. 57. What is being possessed by a ghost, god or goddess? Ans. Being possessed by a ghost, god or goddess is similar to seeing one. The difference is that a person hypnotizes himself herself and ends up being absorbed in the imagined object, believing him/herself to be a ghost, god or goddess, and acting according to that sam'ska'ra. In a hypnotic state the thought vibration possesses more knowledge and energy than the consciousness of mind, and hence the hypnotized person acquires new convictions and acts very strangely. The process which brings the person back to a normal state is similar to the process by which the nerve fibres are normalized. Exorcists and physicians do the same thing. The only difference is that while physicians do this as a normal course of action, the so-called exorcists create ignorance and fear in people's mind by telling them stories about ghosts and by reciting powerful mantras. When hypnotized, the patient, in response to certain specific commands, can perform superhuman tasks such as breaking a branch of a tree. In reality, this ability is derived from the extreme concentration of the patient's ectoplasmic mind. People think that the ghost broke the branch of the tree while leaving the patient's body. In this possessed state the ka'mamaya and manomaya kos'as lose their ability to act independently. Q. 58. Who receives the answer or remedy at the time of staging a dha'ran'a'? Ans. Once the conscious and sub-conscious minds are inactive the remedy is received from the all-knowing Casual Mind. The ectoplasmic mind will take the shape of anything which is ideated upon with a specific aim, with sincerity and with proper concentration. While staging a dharn'a' the kamamaya and manomaya kos'as become partially suspended and a vision of knowledge occurs (like a particular type of dream state) originating from the Causal Mind. In that dream state the person receives the answer to any question he/she may have asked about medicine or other matters. Those staging a dharn'a' are convinced that a certain deity will give the cure for a disease or answer any question they may ask. Therefore, when the answer comes, they naturally conclude that it was given by that very same deity. In fact, this vision of the deity, like the vision of the ghost, is simply a play of the mind. After being told about the greatness of a particular god or goddess a person will go to make offerings and will often receive the expected cure or answer. There is no question of a god or deity being involved here; God had nothing to go with what happened. It is purely a psychic phenomenon. The effectiveness of the cure or answer depends upon the degree of concentration of the mind. Q. 59. What is exorcism? Ans. Possession by ghosts usually occurs in a state of shock or fear when there is a loss of eternal awareness after concentrating on an imaginary ghost. In this state of possession the person establishes the feeling of oneness with the imaginary ghost. The ka'mamaya kos'a becomes suspended and the manomaya kos'a fails to think independently. In such cases the exorcist tries various methods to reactive these inactive kos'as. They try different techniques such as making their patients smell various things and hitting them to revitalize the nervous structure because they know that once the nervous system is operating normally the effect of the ghost will disappear. First they study the physical and mental state of the patient and then the mental and economic state of the patient's relatives! And then they tell stories about different types of ghosts such as elves, goblins, phantoms, demons etc. to the patient's relatives in order to extract money or establish their influence. They also utter mantras in the colloquial language to further develop people's belief in ghosts. In reality the ghost is not removed due to mantras but rather due to the normalization of the nervous structure. Those possessed by ghosts fall into different categories. Some are obsessed by anxiety and fear and speak little; some have weak minds; some feel injustice and insult but are unable to express their feelings, or are physically immature. Hysteria, which results from certain diseases, is similar in origin to possession by ghosts and has a similar cure. Tattva Kaomudii Part 1