by Sri Bimal Mohanty
VOL No. 60
February 2006

 


  Atma
 Knowledge
 Creation
 God
 Spiritualism
 Sanatan

 Questions
 e-mail

MANAH, MANAH, MANTRAH, MAUNATVAM- Part 3. Some discussions on mind, mantra and silence of mind.

"Based on the lectures by Sri Bimal Mohanty"

QUESTION 1 FROM Dr J B Ratti

Our life span is determined by the genetic code. As we advance in life our mental and physical faculties start slowing down, ultimtely stopping altogether in death. Can Yoga or meditation or any other practice help an individual break out of the limitations imposed by the genetic code?

ANSWER: At the outset, it is better that we keep a few truths in front of us, so that the understanding of this seemingly separate objectives between science and spiritualism remains above arguments.

The truth about all ‘beings’, whether human or otherwise, is that their existence is never one dimensional. You, me and everyone and everything is a multidimensional entity inseparably moulded into one within any manifested form. Broadly speaking, we have a physical dimension, a mental dimension and a psychic dimension. There are ofcourse many subdivisions no doubt, but for general purpose these three broad dimensions would do. No being is ever created or exists (or lives as commonly understood) only in one dimension.

Science as we have progressed till today, is predominantly occupied with the physical dimensional aspect. The truths about mental and psychic dimensions are yet to be fully explored and comprehended by science.

All the research and experiments that man carries out in the name of science relating to manipulation, modification, prolongation, accentuation et all, are only discovery of the potentialities already existing in any one or all of these three dimensions and their combined interplay.

Whatever science has discovered or shall discover in future, are mere expositions of what has already been built into. Science works upon the basic truths but has no power to create new truths. In a layman’s language, all that the scientists are doing, have done or shall do in future, have already been provided into the creation by God. Scientists work upon what God has already worked upon.

Hence contrary to what people often talk, there can never be any contradiction between God’s creation and scientific discovery.

Coming now to our specific question, prolongation of life as you have described, is confined to the physical body only. The present condition of the physical body is intrinsically dependent upon the present state of mental dimension and also of the psychic consciousness. All three are so to say matched.

But our mental and psychic characters are programmed to continuously explore higher horizons, to lift our ‘self’ continuously to higher levels as air bubbles rise continuously in a water column. They can never be forced to remain stationary or pushed down. We are not built that way.

Hence as they discard the inferior present state and seek the higher state, the physical dimension can not retain its lower state. That is not conducive and will only produce a drag and result in halt to progress. It is then time to acquire a more conducive physical frame that will support the higher mental and psychic dimensions.

Carrying a particular body indefinitely is counter productive to evolution. Wise men understand this. Ignorants and deluded (mohagrasta) pray for continuance of the physical body.

Life or ‘existence’ of a body that will never end, is not in the scheme of things of Brahman the Lord. It is also and indeed not in the interest of the ‘being’. To appreciate this we must understand the divine principle of why any individual soul is provided with a body in the first place. Please read “The concept of many births” in the October/November 2000 issue of AHWAN and also the Readers’ questions in the November 2001 issue.

End of one body and continuing progress of the soul with another body is a necessary requirement in the spiritual progress. Why should the progress be made to halt?

Span of life for a particular body is dependent on its proper usage for the purpose for which it has been gifted to us. It shall continue as long as it serves the purpose by remaining yogastha, i.e established in Yoga, or consciously enjoined with the Brahman and in harmony with his divine purpose.

Life’s objective is not to go on existing. But to live for the purpose and use life for one’s evolution and finally be one with Brahman or Satchidananda.

By no means it is possible to modify the divine scheme of things that is not in the interest of all concerned.

QUESTION 2 FROM Ms Mallika Veermalai

Could you please explain the relationships between conscious and unconcious mind? Because in the 'deep samadhi' sages feel unconcious about their physical body/environment? But they have great awareness about their 'inner SELF'? How is it possible and how to reach this stage?

ANSWER: Part of the answer lies in your question itself. The basic explanation is that a physical mind as long as it is alive, is a conscious mind. The object of its consciousness may be anything but it is always conscious and alert about something. Only when the physical body is dead the mind retains no consciousness. In the waking state (jagarita) or even in the dream(swapna) state the mind remains conscious. In the state of deep sleep (susupti) you may for all practical purpose remain unconscious to the physical world, yet your consciousness is retained by your psychic mind of the subtle body (sukshma sarira). That is why when you wake up from deep sleep you are aware whether you had a good sleep or not. On waking up, you also retrieve back slowly a portion of your memory that relates to your present physical world. (Please also see “Attempts to describe Brahman” Part 8 AHWAN December 2003 issue)

But as the sAdhak progresses in his yogasAdhanA, dwells more and more in his psychic dimension, proceeds nearer and nearer towards union with Brahman, Brahman becomes his focus. His object of consciousness is Brahman and Brahman alone.

The ‘yoga’ or union is also of the mind. Slowly and slowly, as the shackles of bondage are cast away, the differences between the two melt away. The sadhak’s mind loses itself in the Brahman mind like the river loosing itself in the ocean- YathA nadyah syandamAnAh samudre astam gacchanti.

That is the state of samAdhi or purnacaitanya or total consciousness achieved through yogasAdhanA.

In that state the sadhak is conscious of all and everything as Brahman is conscious of everything. But his focus of Brahman is never lost. All his consciousness is with the realization that the ultimate reality is Brahman.

QUESTION 3 FROM Sri (Name withheld)

I work in a corporate environment … my obstacle is that I am always considered for promotions and they do not come through cause I am bad mouthed by individual who call me their friend . I need to come to terms with this….Please advise me how I go about this.
ANSWER: At the outset I must urge you to read the answer given for the question no 1 in the January 2006 issue of AHWAN. That will give you the correct direction as to how you should look at your present problems and look forward to the future. This is important.

As for your specific problems, you must correctly analyse your own role in whatever happens to you at present. It is always prudent to ruthlessly analyse one’s own acts of commission and omission with a view to learn lessons for the next step to be taken. It is not enough to simply come to terms with the negativity that you may be facing from others. It is never one-sided. From a spiritual point of view, only way to combat negative vibrations, is to send out positive vibrations towards the very sources of negativity. Eventually it always succeeds.

What kind of success you are looking for? Ultimately you want to be happy. Even if you receive all that you are seeking, if that makes you unhappy and miserable, you will only end up being a frustrated wreck.

While applying for jobs be pragmatic as to matching of what is needed and what you are offering. We all know from life that landing a job takes time. Never miss your prayers and trust that good news may be round the corner.

About the relationship with your spouse, here again please stop finding faults with your spouse. Rather you should concentrate on all your actions and inactions which you should have done but failed to do. Then, you must try to go out of your way to develop tolerance and a positive frame of mind inspite of lack of response from your spouse. Once you have purified your self to some extent, your changed attitude will start influencing your spouse’s behaviour. Again leave the outcome in the hands of the Lord. Remember, even this period in your life will soon pass. You have some how strayed away from the Lord and the Lord is trying to bring you back to him.

QUESTION 4 FROM Ms REBECCA TANG

Sir, Does parent's Karma affects the children?

ANSWER: A Ofcourse. Very much so.

However before I begin explaining, I request you to please read the following two articles:

Understanding our own position – Ahwan Vol 3 July 2000 issue.

Relatiohips in the context of Spiritual Growth – AHWAN Vol 25 January 2003 issue.

This will help our comprehension better.

If you please recall from AHWAN, the entire creation is one homogenous entity like a matrix, with each unit connected and affecting every other unit in the creation. Those which are remotely placed, affect indirectly and those which are closely related affect more directly. Refer to the articles above to understand why you are the parent to your child and the child has been positioned to be your child and why none of these relationships can be exchanged with another person and the responsibility of each relationship.

All our karmas whether done in the past lives (sanchita and prAravdha) or done in the course of the present life (kriyamAna) go to build up our physical, mental and spiritual character. What your character or nature today, is the direct derivative of your actions committed or being committed now.

If you have acquired a pious satvik character you, will mould and affect accordingly every one around you and especially those within your close proximity. Likewise if a parent has acquired a desire-driven rajasik character or an evil tamasik character, he will leave the same imprint on the child. The child’s spiritual progress will be influenced by what he receives from the parent and shape his karma accordingly. We are all results of our karma.

Does that place a parent (and the child) in a hopeless position if the child is born in a household where the parent has acquired an evil nature from the past? Not at all so. Even if the fruits of karma carried forward by the parent are bad, his conduct in the present life, his kriyamana karma, can greatly modify the effects of his actions and his nature. He can save the child and himself from a lot of suffering by meticulously leading a righteous and spiritual life now. That is why all great religions lay so much importance on continuous good conduct and righteous living. Is not that a great practical concept?

QUESTION 5 FROM Sri Kanubhai Sarkar

Regarding how to sustain God consciousness, losing interest resulting moving from one guru-one panth to another guru- another panth.

ANSWER: No A very practical solution for developing God consciousness is this concept of developing an attitude of oneness of all and seeing God in everything around. The scriptures repeat and repeat and repeat this, time and again. Understandably this is not an easy task. But with the sanskaras (karmic influences) accumulated by us, it is not purported to be easy. If the disease is deep rooted, the therapy is bound to be long. One must be at it with patience and faith. One should not expect miracles or overnight results. But as the scriptures say: svalpasya api dharmasya trayate mahato bhayat. Even little progress made, goes to ward off great setbacks.

In the October 2005 issue of AHWAN we have discussed practical means of sustaining this feeling. Please go through it.

Regarding your comments on changing gurus and panths often, if this is done with proper understanding and with inner calling, one can not find fault with it. But most of us are so much after quick results that we are like that man who decided to dig a well for water.(a story recounted by Sri Kripaluji) When he dug almost ten feet and did not find water he abandoned the well and started digging at another place. There again after digging some he had similar fate and started digging a third well. Eventually he had only a number of ten feet deep pits but no well. Another man who had patience and faith continued to dig one pit only but deep enough till he struck water. He had his well.

Back