by Sri Bimal Mohanty
VOL No. 48
February . 2005

 


  Atma
 Knowledge
 Creation
 God
 Spiritualism
 Sanatan

 Questions
 e-mail

UNDERSTANDING DEATHLESSNESS OR AMRITATTVA

Part1

"Based on the lectures by Sri Bimal Mohanty"

QUESTIONS FROM READERS

QUESTION 1 FROM SRI YASHPAL VERMA

If people must use the initial stage of 'form' to attain 'Brahaman' realization of 'formless' then in the real world I see the concept failing miserably. I seldom see people disassociating themselves from the 'form' or 'pratibimb'.

ANSWER: I hope you have gone through all the four parts of THE DEBATE- FORM OR FORMLESS? as appeared on AHWAN.

Whether association or disassociation, they themselves are not the purpose of sAdhanA, and should never be. They are experienced with a ‘purpose’. That purpose, and the only one, is to assist one to go nearer to truth realization. So at different states of mind, whatever supports help you to remain on the path, are acceptable.

Mind progresses from level to level, acquiring more knowledge, strength and understanding as it moves along from level to level. It is futile to force on the mind any concept however lofty when it is not ready for it. As you can not force a crawling child to run so should one be patient with one’s mental transformation, knowing that eventually the child shall run one day. Sadhana trains the mind to evaluate its own progress. It discards nothing, but understands everything for whatever their worth.

The mind has to accept all concepts and is programmed to outgrow all of them. They fall off automatically as one progresses towards the absolute truth, the Satchidananda. Then, they no more control the mind but the mind controls them and uses for better effect. Sri Ramakrishna Paramahansa, (and many many other siddhas) fully understood why Brahman is sAkAra, NirAkAra or even beyond all such concepts, but was comfortable in the presence of Goddess Kali. The Lord has many ways through which he lovingly nurses our fragile sadhana. We need all that and all the time till we are ready for the union

QUESTION 2 FROM SRI PARITOSH SAHOO

Is peaceful existence and cessation of all actions (or sanyas), one and the same thing?

ANSWER: ‘Absolutely not’- although by common perception most people understand it that way. We have been on this subject on many occasions in AHWAN (see ‘Understanding the creation’ June 2000 issue, ‘Principles of divine management Part 1’ Dec 01/Jan 02 issue, ‘Attempts to describe Brahman Part 6 Oct 2003 issue etc.). Dynamic equlibrium and not dead staticness, is the principle by which the creation exists. The peace or Shanti is not equated with tamasik inertia but in the happy state of equilibrium which is in complete harmony with the divine principles of coexistence. We exist in harmony and shall cease to exist in disharmony. The state of equlibrium is the state of harmony. To remain in harmony a continuous reorientation (i.e. action) is imperative. Through action only we progress. Ofcourse all actions necessarily have to be right action that promote harmony and in conformity with dharmic principles.

Thus existence in peace and change are interdependent. Existence is only possible by change. The creation is ever dynamic. It is not a dead entity. Every object is within this dynamic environment constantly reacting to forces- physical or subtle-. If did not react and change it will cease to exist. That is the rule of evolution. As evolution is the nature of all objects, continuous change is also the inherent nature of all objects.

QUESTION 3 FROM SRI ART RAJKUMAR

How does Brahman intend (intended) for Brahman to be realized?

ANSWER: Please allow me to rephrase your question. If I have understood you, you say: Intelligence and ego .. being entirely materially composed… all these point to the inability of human beings in realizing Brahman….How does Brahman intend (intended) for Brahman to be realized?

We have discussed this in different ways in the pages of AHWAN while discussing about meditation, preparations for sadhana etc. Please go through these articles to understand the movement of the soul through layers of realization.

To put it briefly, the human being that endevours and eventually realizes Brahman, is not a mere material or vital entity with which our journey begins. Between the gross vital bodily existence from which we begin our spiritual journey and the final conscious state of satchidananda, we have many layers of existence which we transform and transcend layer by layer to reach the goal. That is what the meaning when they say ‘veils of ignorance lifts one after the other.’ No single level of our existence in itself the ultimate consciousness level. As we proceed, our level of consciousness increases. At the end of the journey the jiva, pure and beyond all bondage, becomes ready for the union. Then the Brahman reveals and takes unto himself. That jiva, is no more a physical entity with physical limitations. All have been transformed into the power of the Lord himself and like the river losing itself in the ocean the jiva merges into Brahman.

QUESTION 4 FROM SRI A BAJAJ

We are told that every thing in this creation is not random and follows precise mathematical explanation. Why God can not be proved mathematically?

ANSWER:: Everything in the gross world is finite and has definite limits and definite boundaries. Mathematics is the science of finite deductions and therefore relates to the gross world easily. But there lies also the domain of boundary less and limitless infinite. God is not confined to the finite gross world alone but also encompasses the domain of infinite. Therefore even if some aspects of the divine can be interpreted mathematically, there will still remain the infinite aspect, which can only be attempted once we transcend the gross physical and use different faculties which can probe deeper and farther. These faculties are acquired by Yogic practices that raise us from our gross physical existence carrying us to the domain of psychic and spiritual subtlety. The knowledge that comes with yoga, is not an acquired knowledge but is more of a transformation of the vital being into the psychic being and fusion between the psychic individual with knowledge itself. It is simply a realization. Science and mathematics, no doubt assist, but on their own they have their limits.

QUESTION 5 FROM Ms MARYJANE REVELLE

What is the hand sign for forgiveness? I remember Gandhi used it right after he was shot.

ANSWER:: A raised and open right palm facing the person in front of you in an assuring gesture is the sign of forgiveness and offer of protection and cessation of all animosity. It is called abhaymudra. The hindu Gods and goddesses are most commonly depicted that way. ( Buddha too and also many other faiths). But the important aspect here is that the mere physical gesture means very little. It must be accompanied with overflowing goodwill from the heart with no negative thoughts or deceit. The facial expression also shows the true gesture of forgiveness. Saintly people, who practice the righteous path (dharma), automatically develop this. People like Gandhi believed that the sin is to be condemned but not the sinner. Therefore all acts- even the most heinous ones – do not call for the perpetrator of the action to be condemned. This however does not mean passivity towards unrighteous (adharmik) acts, which should always be resisted. One should not only forgive, but as far as possible follow it up, with no efforts spared, to bring around the other person to the right path. It does not matter if in this, one does not apparently succeed. All religions of substance subscribe to this.