116. The Death-Process of entities entitled to assume human form

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RADHASOAMI FAITH

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

116. THE DEATH-PROCESS OF ENTITIES ENTITLED TO ASSUME HUMAN FORM

            180. The death of the entities who are ascending by the upward current, however, takes place in a different manner when they approach the stage after which they will be entitled to assume the human form. In such cases their spirit is drawn up to Brahmanda after death, and is accorded a chaitanya samadhi of the kind which precedes the birth of a human entity. The spirits of the sun and moon orbs of the third division are at the time of their death drawn up into Brahmanda and, after undergoing the necessary samadhi, are born as men.

115. The Death Process of lower entities

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

115. THE DEATH PROCESS OF LOWER ENTITIES

            179. It will be observed that the process of death we have described above refers only to the human entity. In the case of other entities, there is some difference, with reference to the seat of the spirit of each. The brute creation of this earth is, in some forms, so low, and the creation of the three spheres below the earth is also so low, that a withdrawal into Brahmanda is not necessary for bringing about death. The deity, who presides at the fourth sphere of the third division and is known as Siva or Pasupati (Lord of brutes), is a reflex entity from Narayana, and his functions and those of the reflex Jyoti, that accompanies him, are similar, in respect of the death of brutes under his sway, to those exercised by Jyoti Narayana.

114. Death of Man - Its Order and Process

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

114. DEATH OF MAN - ITS ORDER AND PROCESS

            176. As the destruction of all the material covers, whether they be coarse or subtle, which an entity has assumed in the third grand division, is a necessary condition for the occurrence of death, it is clear that, in the case of an entity whose spirit-plane corresponds to that of the top sphere of the third division, it must be drawn up into Brahmanda in order to eliminate the various material covers it has become associated with in this word. This withdrawal, or the order of death, so to say, is issued from Sahasdal Kamal, the presiding deity of which is Narayana or Niranjana. He is accordingly the Kala Purusha (God of death) also, besides being the lowest form of the Lord God of Brahmanda. The three lowest spheres of Brahmanda, viz, those of Vishnu, Brahma and Mahadeva, like their reflex images in the navel, the reproductive organ, and the rectum, are mainly engaged in the proper maintenance of the material portion, so to say, of lower Brahmanda. It would, therefore, appear that they are concerned, directly or indirectly, only with the preservation, regeneration, and the elimination of effete matter which hinders the first two processes. They are, thus, precluded by their constitutional powers from ordering and effecting the complete dissolution of the microcosm. Those orders are issued by Jyoti and Narayana, as they are the Universal Mind and the Desire, and they alone can regulate destinies. Similarly, in the microcosm it is the individual mind and desire which order an act.

            177. We have stated in Article 92 that the first current (i.e. Kala) which emanated from the spiritual regions was full of very high energy but void of the power of forming centre, while the second current (i.e. Adya) was endowed with the faculty of creational nucleus, being an offshoot of the spirit-current of the first grand division. The first current (i.e. Kala) accordingly directs and immediate subversion of such conditions as form material covers of the spirit-entity, while the other current confers spirituality for the manifestation and development of the hidden germs. At the time of death, accordingly, a destructive current descends from Sahasdal Kamal and destroys the covers of the human entity. When this has been effected, the other current attracts the entity upwards to its presence. At the third Til, a deity known as Dharam Rai, the angel of judgment, is stationed, and he carries out the mandate of the Kala Purusha in the manner indicated above. More precisely speaking, he is the focus through whom the current of Kala performs its work of destruction.

            178. The dissolution of the physical body, we have referred to, removes the material covers of the spirit-entity; but the mind with its desires is not affected by it at the time of death, as it is an emanation of Kala Purusha from Brahmanda. Accordingly all subtle desires, subtle senses, and the mind accompany the spirit in its withdrawal to the Brahmanda. If they are full of worldly thoughts and ambitions, and the worldly ties and affections have not been eradicated from the innermost quarter, they constitute, as it were, a great burden over the spirit, and during its passage through an immensely subtle aperture that exists at the portal of Brahmanda, the spirit is subjected to awful extortions for the purpose of rendering it subtle enough to obtain an ingress into Brahmanda. This is the first punishment accorded at the time of death. It does lighten the spirit considerably of its evil doings, but does not effect such a punctuation as is necessary for a location in Brahmanda. The most subtle germs of worldly affections and ties pass eventually with the spirit into Brahmanda. As soon as the spirit reaches Brahmanda, it gets a vision of Jyoti, but it is not allowed to remain there for any length of time, if it has carried with it the germs of the affections and ties of the third grand division. The spirituality of Jyoti immediately infuses life into those mundane germs and they forthwith manifest themselves. In consequence of the creational unsuitability of the germs for Brahmanda, their appearance is immediately followed by a powerful hurl downwards. This downward push casts the spirit with its material tendencies and desires and the mind into the expanse which is at the bottom of Brahmanda, where shorn of its kinetic functions, it lies unconscious for some time, and then is assigned a location in accordance with the orders passed by Dharma Rai at the time of death. The Laws which regulate the allocation referred to will be described and explained in the chapter devoted to individual acts, i.e. Karmas and their effects.

113. Pre-natal state of spirit entities

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

113. PRE-NATAL STATE OF SPIRIT ENTITIES

            173. As already stated, the denizens of the purely spiritual regions are not subject to death, as these regions are free from dissolution. In the second grand division also, death, in the sense we know of, does not occur. In the majority of cases, the denizens of Brahmanda live as long as the time of the great dissolution does not arrive. With the dissolution of Brahmanda, the denizens are transformed into the pre-creational condition, and at the re-evolution of the second grand division, they are reborn. The change, which takes place on the descent of some of the denizens of Brahmanda into the third grand division, does not bear a similarity to the change produced ordinarily by death. The descent is, however, accompanied by conditions which are similar to those preceding the birth of a human entity. It may be observed here that the pre-natal conditions referred to, do not refer to the uterine existence preceding birth, but to the subjective spiritual condition of the entity which is to take birth,

            174. It is a well recognised fact that there is no respiration while the foetus is developing in the womb and that at the time of birth, the function of respiration is set at work. The development of the physical body of the foetus proceeds at the expense of the blood supplied by the mother. The sole worker in the formation of the physical body of a foetus is thus the mother; and the spirit entity, which is eventually to take seat in that body is, in a very distant manner, connected with the body during its uterine formation. The condition of the uterine formation, which is void of respiration, may be likened to the condition of catalepsy in which, by means of a very subtle spiritual link, the spirit remains associated with the body; otherwise, the spirit is, in a large measure, as free as that of a really dead person. The pre-natal condition of the spirit, which we have described above, is known as chaitanya samadhi (conscious absorption). In the case of man, this samadhi takes place in the region of Jyoti Narayana, as the spirit of man has its seat in the sixth nervous centre and a disassociation from the body, as in the case of death, can take place only when the spirit-entity enters Brahmanda. The three lower spheres of Brahmanda, being highly charged with the tendency of descent, are not fit for the samadhi referred to; and the sphere of Jyoti, which is comparatively much more stable, is thus a suitable place for the pre-natal sojourn of the kind we have been speaking of. After death too, a human entity is drawn up to the presence of Jyoti, but of this we shall speak more fully later on (vide Article 114).

            175. As the third grand division is subject to more frequent dissolutions than the second grand division, it would follow that, for the purpose of proper recoupment of energy of a higher order, more frequent changes are needed in that portion of the creation which is less spiritual than the other higher regions. For a similar object, the denizens of the lower regions, i.e. the third grand division, have frequently to undergo the change known as death. This division is also, therefore, known as the Mrityu Loka (death-sphere).

112. The Recruitment of human and other species on this earth

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Pandit Brahm Sankar Misra, M.A.

112. THE RECRUITMENT OF HUMAN AND OTHER SPECIES ON THIS EARTH

            170. The lives of the denizens of Brahmanda are of very long duration, and in the majority of cases, the lives of individual entities do not come to an end until the second grand division is dissolved at the time of Maha pralaya. We have already stated that a downward current flows from Brahmanda into the third grand division. Along with this downward current, a number of denizens of the three lower spheres of Brahmanda, and a few from the higher spheres, make their advent into the third division. As a rule, on their arrival in Pind Desa, they always assume human form in the earth, inasmuch as this form can enable them, if properly trained, to go back to Brahmanda and higher regions, and also because the downward current makes its first focus, as it were, at the earth before starting again on its further downward course. The number of denizens of the above description is, however, not considerable, and in the vast majority of cases the denizens of the various spheres of the third division itself have been recruited or born otherwise.

            171. It will be observed from Article 105 that all the spheres of the third division are enveloped by subtle spheres of Agni tattva and Akasa appertaining to each, and that these subtle spheres, too, are tenanted, the denizens thereof possessing desires and tendencies allied to those of the denizens of the three lower strata of the same sphere. The thoughts, language, and the daily life, too, of the denizens of subtler spheres bear a similitude to those inhabiting the coarser strata. These denizens at the termination of the term of their subtle lives are often born in coarser forms in the sphere to which they previously belonged. The subtle regions, besides being inhabited by subtle entities similar to human beings, are also inhabited by entities endowed with animal passions and animal forms. The various species of human and animal existence of our earth are recruited from the above two sources. The case of the three spheres lower than the earth and that of the two spheres above it, is generally similar to that mentioned above. The above sources and the lower currents of Chaurasi (vide Article 102) also contribute their quota in each region of the third grand division including our earth.

            172. It will be further observed from Article 107 that the Pind Desa is travelling in space round Brahmanda, and that the Brahmanda too, is making a similar revolution round the spiritual region. During the course of these revolutions, the earth and the other spheres of the Pind often come near such creations as possess fauna (including man) and flora differing to some extent from our own fauna and flora. The conjunction of the above description often leads to some affinity between the subtler portions of our system and of those of the creations our earth may have approached. Many new forms of life are then manifested on our earth, and their remains are often dug up as fossils of the species not to be found on this earth.

111. The Constitution of Man, A perfect microcosm fit for spiritual progress

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

111. THE CONSTITUTION OF MAN, A PERFECT MICROCOSM FIT FOR SPIRITUAL PROGRESS

            168. The six ganglia, from the lowest at the rectum to that situated in the middle of the line joining the two pupils, are all kinetic in a human entity. The six planes of the third grand division are all, therefore, represented in a kinetic form in humanity. In accordance with the general law, which applies to all entities, the three upper ganglia of a human entity must necessarily be at work, as the location of man is on the lowest of the three upper spheres referred to, viz, on the earth. The momentum which the downward current from Brahmanda and that from the moon and sun orbs have acquired at the earth is very considerable. Its influence has, therefore, caused a development of the three lower ganglia (which correspond to the three lowest spheres of the third grand division) in a manner contrary to the general law that holds good in the case of Brahmanda and the purely spiritual regions. At the earth-level, therefore, both brute and human entities are endowed with the three lower ganglia in a highly developed form. In man, who is spiritually by far superior to all other animate entities on this earth, the three higher ganglia have not been denuded, to such an extent, of spirituality and energy, as a result of supplying energy to the three lowest nervous centres, as to render the former centres inoperative to any appreciable degree. The case of other entities is, however, different. Their spirituality being small, the downward drain has considerably affected the higher centres, and the subjective functions, specially the power of abstraction, have become considerably impaired. In many a case, their heart-centre is the seat of their spirit and they can go on living even when their brain is removed. The downward rush of the current we have been speaking of is very powerful. Nobody can turn it in the opposite direction, unless the passions, which are all influenced by the current in question, are more or less subdued, and a constant watch kept over our actions to prevent an unnecessary and improper indulgence in them.

            169. From what we have stated above, it is clear that man is the entity in whom the six divisions of Brahmanda are reflected in a kinetic form. The apparatus for the reproduction of the divisions of Brahmanda in man is to be found in the brain (vide Article 23 and 24), and by means of the apertures provided therein which, in consequence of the reflex action taking place through them, contain in a potential state the powers found in Brahmanda, the spirit of man, under proper training, get access into Brahmanda. As Brahmanda itself is a reflex image of the purely spiritual region, the currents which establish the reflex conditions of Brahmanda in the human microcosm, are associated with the reflex functions of the purely spiritual region. These functions are also, therefore, represented in the human brain, and apertures are provided therein for communication with and access into the purely spiritual region. Man, from his position in the universe and from the amount of spirituality he possesses, is thus endowed with a cosmos of his own, which is so constructed as to represent all the spheres of the entire creation from the highest spiritual source down to the creationless nether pole, and which possesses such apertures and potentialities as would enable the human entity to reach the highest mansion. In man, therefore, the true microcosm exists, and it is in consequence of this unique possession that he is considered to be superior to angels and to the denizens of Brahmana. This is also the main reason for the incarnation of the true Supreme Being Radhasoami, of his beloved sons the Saints, of Brahma and of his prophets, etc. having taken place in human form. The denizens of Brahmanda too, when they become desirous of ascending into the spiritual regions, have therefore to assume human form which is possible on the earth-plane alone, as in this perfect microcosm alone the spiritual training, prescribed by Saints can be performed. The spirits of Saints often visit the various spheres of Brahmanda with the object of revealing to the denizens thereof the existence and the bliss of the purely spiritual regions. As the denizens of Brahmanda are highly spiritual and pure, they find no difficulty in comprehending the revelations made to them, and they soon become imbued with a strong desire for reaching the purely spiritual regions. When this desire has sufficiently developed, then their advent into human form takes place. The bliss of Brahmanda is so great and enrapturing that it is the revelation about higher spiritual regions and their bliss alone which generates a desire of the kind we have spoken of.

110. Incarnations of Brahma and the Supreme Being

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

110. INCARNATIONS OF BRAHMA AND THE SUPREME BEING

            167. To reclaim the denizens of Brahmanda, referred to above, and ameliorate the condition of the third grand division, Brahma has often to manifest himself as an incarnation in this world. His sons and prophets, (i.e. the denizens specially charged by Brahma with his own spirituality) are also often sent with the same object. Similarly, the true Supreme Creator, the Infinite Source of spirit, the Unapproachable and August Supreme Deity of the highest and the endless region of spirit, also incarnates and makes His gracious advent into this world, when the Trikuti is within the limits of conjunction with the spiritual region. The spirituality that descends at such happy periods is immense, and the entire creation below the region of the first grand division is highly blessed. This is the time when an opportunity is afforded to all human entities for that spiritual training which would enable them to enter the regions and the mansion of the true Supreme Creator. His advent infuses spirituality of the highest order into Brahmanda and Pind, and establishes an upward current which is the path by which the devotee reaches the first grand division and thus attains everlasting bliss and immortality. Along with the advent of the incarnation of the gracious Radhasoami. the denizens of higher regions (specially of Brahmanda) often avail themselves of the golden opportunity so presented and come down with Him into this world. They are the entities most fitted for the sowing of the spiritual germs of Sat Loka and the higher regions, which is indispensable for impartation of that spirituality which alone can enable them to ride upon the spiritual current established with the first grand division. The devotional practice appears to them to be very congenial, and it is always attended with success. The elevation to Sat Loka is, however, not confined to the entities referred to above. The seed of the highest spirituality is sown in the most spiritual denizens of the various spheres of the third grand division also, whether they belong to the human or other animate creation. Gradually, these spiritual entities are endowed with the necessary spiritual strength and energy for the performance of the spiritual practice prescribed by Merciful Radhasoami, and eventually they, too, obtain true emancipation and immortality. Saints, as stated in Article 52, are the special sons of the gracious Radhasoami, as their spiritual essence has been derived from Him. At the blessed period of conjunction referred to, they also frequently make their advent into this world, and perform almost the same gracious work of amelioration and redemption as is performed by the august incarnation of the Supreme Being Himself. When the period of conjunction approaches its termination, the great dissolution takes place as stated in Article 108. By that time the work of redemption and spiritualization is also completed.

109. The Constitution of the Denizens other than Man

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Pandit Brahm Sankar Misra, M.A.

109. THE CONSTITUTION OF THE DENIZENS OTHER THAN MAN

            166. It is a common characteristics of the denizens (excepting men) of the entire creation, from top to bottom, that three planes alone are kinetic in them with reference to the region they belong to. The other three planes of the grand division in which they reside are most distantly represented in their corporeal frames, but they are not susceptible of development, and consequently they are not fit in any circumstances for the establishment of communication with the corresponding planes of the macrocosm. The planes of the other grand divisions, which may be higher or lower than the region of their own grand division, hardly find any representation at all in the economy of their corporeal constitution. For instance, the denizens of the three highest spiritual spheres, viz, of Radhasoami dham, of Agam, and of Alakh, will have three covers in all, which will correspond with the spheres of the three planes referred to. The most prominent and active of these three covers is the one which corresponds with the sphere in which the denizen is located. The other two are subsidiary to it, but they are not useless. The planes of the spheres of Anami, Sat Loka, and Bhanwargupha are all represented in one spot at the lowest portion of the outermost cover. They are mere dots representing the lower spheres referred to, but are never of any use whatever, as a denizen of the higher spheres of the spiritual regions is, from his creational constitution, so rapt in the bliss of his own sphere that he is precluded by its effect from a descent into the lower spheres. He cannot also descend to higher spheres, as the creational location allotted to him, with reference to the degree of his spirituality, is immutable. The above economy also holds good in the case of the denizens of Brahmanda. In the third grand division, however, the ascending current helps upward progress of the denizens under its influence at each birth till they reach the topmost sphere, viz, the sphere of the moon. The descending current in Brahmanda does not turn back upwards till the time of maha pralaya arrives. Accordingly, a large number of the denizens of Brahmanda descend into the regions of the third grand division.

108. Maha Pralaya and Pralaya

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108. MAHA PRALAYA AND PRALAYA

            165. When an individual Brahma system (Brahmanda) has completed its vast cycle of revolution round the spiritual region, during which period it has been considerably exhausted by the assistance imparted to that part of the third grand division which is subordinate to it, it comes nearest to Sat Loka, that is to say, it is then in conjunction with the spiritual region; and the influence exercised upon it by that region is so great that the entire system of the Brahmanda and of its subordinate regions, is drawn up and reduced, more or less, to its pre-creational condition. This change is known as the maha pralaya (the great dissolution). The condition produced by this dissolution is maintained for such a period as is sufficient to impart to it the necessary spirituality for a reconstruction, and then the Brahmanda and the subordinate regions are again evolved in the manner of their original evolution. The dissolution of individual solar systems takes place on exactly similar lines, but the Brahmanda is not affected by their dissolution. The subsequent reconstruction of the solar systems is also similar to the reconstruction of Brahmanda. The dissolution of solar system is known as pralaya (dissolution).

107. General Economy of the Three Grand Divisions

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Pandit Brahm Sankar Misra, M.A.

107. GENERAL ECONOMY OF THE THREE GRAND DIVISIONS

            164. So far as the regions of the first grand division are concerned, very little is required to be stated here. They are within the purview of the infinite Supreme Being and constitute His own region, as it were. At the time of creation, the spiritual regions were so spiritualized b the currents of spirit and sound that they do not stand in need of any further spiritualization. The residual pre-creational admixture of spirituality of lower order left during the first creational stage was eliminated at the commencement of the next creational step downwards, and the purely spiritual regions, as already stated before, are now perfect in every respect, needing no change or addition in consequence of lapse of time. Compared to the other two grand divisions, the expanse of the purely spiritual regions is immense. The case of the other two grand divisions of creation is different. Their spirituality is not so complete as to enable them to work independently, that is, without assistance. Brahmas and Adyas has to be presented in turn before purely spiritual regions to receive the necessary help. This is the cause of the revolution of Brahmanda round the Sat Loka, the proper distance between Brahmanda and the purely spiritual regions being maintained during the course of the revolution in consequence of the contrary influence exercised by the nether regions below it. The nature of the relation of Brahmanda to the spiritual region, as described above, also obtains between the third grand division and Brahmanda. The third division is revolving round Brahmanda and deriving help therefrom as in the previous case. The tendency of Brahmanda and the third grand division, is however, all towards the extreme nether pole, as Brahmanda is situated in that portion of the pre-creational neutral zone (vide Article 91) which adjoined the original nether pole. The continued action of the tendency, referred to, results in a constant downflow of spirituality, which is eagerly absorbed by the nether regions which are so devoid of spirituality as sand is devoid of moisture. Those regions are, however, from their pre-creational constitution, unfit to retain for any considerable length of time spirituality of a higher degree than that originally allotted to them.  The spirituality which has been collecting, so to say, from the continuous downflow, evaporates, as it were, and another current, upwards, is established. This upward current serves an extremely ameliorating purpose, specially in the third division of creation; for along with it, the denizens of the infernal regions and of the lower spheres of the third grand division ascend to higher planes; but this current cannot go beyond the topmost spheres of the third division, and the highest point to which any entity may reach by this natural process of elevation is the moon-sphere. There the circle is completed by the two currents, and the downward course commences again. This circle is known as the chakra of chaurasi, and no one can get beyond it unless he is specially trained for access into higher regions. We have been speaking here generally of the regions of Brahmanda and Pind as a whole. We would now give further details of the conditions of individual solar and Brahma systems (i.e. of one Pind and one Brahmanda only) of the third and second grand divisions respectively.

106. The Region of Hell and its Denizens

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Pandit Brahm Sankar Misra, M.A.

106. THE REGION OF HELL AND ITS DENIZENS

            162. Below the lowest sphere of the third grand division of creation, exists the pole proper of the nether pre-creational region. There is no regular creation in it and it is a vast expanse of spiritual depletion, as it were. Whatever creation is there, is of a minor character, bearing some distinct resemblance to sub-creations of Mahasunna and of the bottom portion of Brahmanda. This minor creation is known as the region of hell and is full of torments and woe. The denizens of hell are possessed of the vilest propensities and are ever tormenting those who have the misfortune of being cast into this place of correction and punishment.

            163. We have now completed a description, which is very meagre indeed, of the evolution of creation from its pre-creational condition to the lowest form of creation that exists in hell. The economy that regulates the entire creation has been explained in some details, in connection with the description of the creation of each grand division. The general economy, which regulates inter-dependence of the three grand divisions and the general condition in each of these divisions, require to be noticed now.

105. Denizens of Pind

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Pandit Brahm Sankar Misra, M.A.

105. DENIZENS OF PIND

            160. The corporal frames of the denizens of the third grand division are constituted of material belonging to the sphere in which they reside. For instance, the bodies of the animate creation of our earth are made out of materials supplied by the earth, whether in a coarse or in a subtle form. The orbs of the sun and the moon, which are higher than that of earth, are made up of matter of a very much finer and subtler quality. They are accordingly highly resplendent and charged, in a far greater degree than the earth, with spirituality and energy. The denizens of these orbs are in consequence furnished with bodies which are much more subtle and resplendent than our own, and their existence, too is comparatively much more blissful. The five tattvas and the eighty-four currents, referred to in Article 102, during their descent from Brahmanda into the third grand division of creation, become coarser at each step. They are very subtle in the moon and in the sun, while in the case of the other spheres their coarseness increases in proportion to the distance of the sphere from the top orb. From our experience of the earth, it may not be unnatural to infer that the gaseous, the liquid, and the solid parts of the orbs are alone tenanted. Such is, however, not the case. The subtler strata of each orb are also inhabited, the denizens thereof possessing the requisite subtle bodies. We are endowed with three distinct forms, viz, the sthul, sukshma, and karana sarirs, (the gross, the subtle, and the causal bodies), which are reproductions in miniature, as it were, of the three forms of Brahma. The statement made above that an entity can have an independent subtle body is not, therefore, entirely in the nature of a dictum, as it already possesses such a body in its gross state of life. In our gross form, the subtle conditions are more or less latent, but they do manifest themselves when we go into the state of dream, trance, etc. Similarly, in the converse case of disembodies spirits, whose existence is believed to be beyond question now, the subtle body is the kinetic one and the grosser form is manifested at times. Spirit-entities, in some respects similar to disembodied spirits, inhabit the subtler strata of all the orbs of the third grand division.

            161. It is hardly necessary to remark that the denizens of the spheres lower than the earth are, in every respect, inferior to those that are found here. The apparitions of disembodied spirits on this earth are always due to worldly desires and worldly ties; and in accordance with the nature of these desires and ties, the actions of the apparitions are marked by benevolence or malevolence as the case may be. As the three lower ganglia are mainly engaged in the performance of actions which are common to both men and brutes, their functions are characterised by lower impulses and passions, and higher desires and sentiments are, as a rule, wanting in them. The denizens of the three lower spheres, corresponding to the ganglia referre to, are, therefore, endowed mainly with brutish tendencies. The denizens of subtler strata of those spheres are evil-minded and generally wanton in their actions. Their pleasures and joys are of a very low character and do not approach, to any degree, the joys and pleasures of humanity. These denizens are, more or less, akin in nature to the infernal spirits whom we shall describe presently.

104. The six sub-divisions of Pind and their Presiding Deities

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Pandit Brahm Sankar Misra, M.A.

104. THE SIX SUB-DIVISIONS OF PIND AND THEIR PRESIDING DEITIES

            159. Besides the eighty-four currents referred to, current-emanations of Jyoti and Niranjana also descended into the three grand division of creation, viz, Pind. Their subtlest forms are associated with the presiding deity of the top sphere of this division, while the remaining two forms of each, which are comparatively speaking less subtle, are themselves the presiding deities at the next two lower spheres. Similarly, emanations from Vishnu, Brahma, and Siva have converged at the three lowest spheres of Pind respectively. The emanations from Jyoti and Narayana manifest themselves in the microcosm of a human entity as individual desire and mind respectively. The manifest forms of these two emanations in the human entity, where they exist as rays from the main currents, are to be found at the nervous centre which is located at the heart. There, the desire and the functions of the mind are at play. Their subtler forms are to be found in the nervous centres at the throat and at the seat of the spirit (vide Article 18). Their functions are, however, not manifest and are perceived on development of the latent potentialities of the spirit. The three lower centres in the human entity are similarly imbued with the powers of Vishnu, Brahma, and Mahadeva respectively and perform the functions of preservation, assimilation and procreation, and elimination of effete bodily matter respectively. The orbs of Pind region, which correspond to these six nervous centres, are respectively the Spirit or Moon-orb, the Sun, the Earth, Jupiter, Saturn and Neptune. The other so-called planets are really minor orbs, and they render assistance to the main orbs to which they are nearest. These minor planets perform functions similar to those performed by certain sub-ganglia adjoining the main ganglia. Like the three lower ganglia in the human frame, which form a group, as it were, distinct from that of the three upper ganglia, the three lower orbs of Pind are to a considerable extent independent of the group of the three higher orbs. In accordance with the characteristics of its presiding deity, viz, the emanation of Vishnu, Jupiter is more or less independent of the Sun, the connecting link being the current of spirituality which descends down to the lowest sphere from the moon-orb. As the plane of this orb and the individual spirit or moon-orb are on the same level, this is spoken of as Chandra in astrological terminology and it is by means of this that the rasi or the characteristic of each human individuality is determined. This spiritual current is the source from which originally spirituality is supplied to all animate creation in the third grand division. This is also the orb from which another current known as jar chetan (vitality of inanimate objects) is supplied to the material constituents of Pind. The electricity which we find on our earth is a manifestation of the non-spiritual life-current we have been speaking of. In the holy scriptures of Saints it is mentioned as bijli (lightning). The subtle spheres of the five subtle currents of tattvas are below the moon-orb of Pind, and they are resplendent there in the hue peculiar to each. We quote below a couplet which contains the ideas we have stated above :-

ik¡p jax fuj[ks rr lkjkA

ped chtyh panª fugkjkA

QksM+k fry dk }kjk gksAA

            The English version of the couplet would be as follows :-

            The devotee saw the five elementary colours of the tattvas, behind the flashes of lightning of the moon, and then forced open the third eye, viz, the portal of Brahmanda (vide Article 101).

103. The four classes of existence in mind

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

103. THE FOUR CLASSES OF EXISTENCE IN MIND

            158. We have mentioned in Article 97 that the main function of the Akasa tattva is to serve as vehicle of force action, and that its other functions are hardly appreciable. The other four tattvas furnish constituents for the bodies or frames of spirit, whether the bodies in question be subtle or coarse like ours. Animate and inanimate existence of that part of the creation which is below the five spheres of the tattvas in Brahmanda is divided into four great classes. These classes are known as jeraj, andaj, svedaj, and udbhij. The first three classes are exclusively composed of animate existence. The fourth class, however, also includes minerals and other objects which come out of the earth. Agni tattva is the predominant constituent of the bodies of the members of the first class, while the Vayu, the Jala and the Prithvi are similarly the prevailing constituents in the case of the remaining three classes. The literal meaning of the four technical words quoted above is : jeraj, that which comes out of placenta; andaj, that which comes out of an egg; svedaj, that which comes out of water and perspiration; and udhbij; that which comes out earth. The stellar or the solar creation in the macrocosm of third grand division is specially endowed with that function which is known as the creational function of the body, apart from the subjective functions associated with it in higher animate creation. So far as their material constituents are concerned, they are like the material constituents of nerve-centres. Like the nerves, they supply vitality to the entire system and are the props or supports of those systems. The presiding deities of these orbs are not to be found in the material constituents thereof. They are located in higher subtle planes accompanying the orbs which are suitable for location of the deities referred to. Their control of the orbs subordinate to them is similar to the control exercised upon nerve-centres by the peculiar imperceptible spiritual plane (i.e. Chakra) associated with each. In the lowest part of the third grand division of creation, these orbs become devoid of spirituality to such an extent that their action becomes almost akin to the creational action of the vegetable existence.

102. The combination of qualities with Prakritis forming eighty-four currents

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

102. THE COMBINATION OF QUALITIES WITH PRAKRITIS FORMING EIGHTY-FOUR CURRENTS

            157. The three Gunas (qualities) in their downward course became associated with the twenty-five prakritis mentioned in Article 93, and also entered into combination with each other. Thus eighty-four compound currents, viz, seventy-five currents of matter and nine of the qualities referred to, descended into the third division of creation. These eighty-four subtle currents are known as the chaurasi laksh[1] (the subtle eighty-four). The material constituents and the functions of all animate and inanimate creation in the third grand division have been evolved out of these eighty-four currents. The seventy-five material currents are in the nature of elements known to us, each endowed with separate properties in accordance with the nature of the various forces they were subjected to, and with reference to the tattvas from which their material element was derived.

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[1] i.e. lakshya, subtle

101. The field below Brahmanda and orbital motions of Brahmanda and Pind

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

101. THE FIELD BELOW BRAHMANDA AND ORBITAL MOTIONS OF BRAHMANDA AND PIND

            156. Below the spheres of Vishnu, Brahma, and Siva there is vast field somewhat similar to Mahasunna. Although it is very much smaller than the latter, there is some minor creation in this field, and it serves as a boundary between the second and the third grand divisions of creation. At the lowest part of this boundary, the topmost sphere of the third division is situated with an upward opening into the regions of Brahmanda. This opening is known as the third til (the third or the subtle eye), and by means of it one can catch glimpses of the lower portion of Brahmanda. This opening is also the portal through which the spirit-entity passes from the third into the second grand division. The sphere, referred to above, bears a resemblance to the top sphere of Brahmanda viz, Sunna. This is the moon-sphere of the third division of creation, and all spirituality is supplied to the lower spheres from this source. This sphere is above the sun, and is moving along with the latter around the lowest part of Brahmanda. Brahmanda, too, as a whole, is also subject to a similar orbital motion round the purely spiritual region. This latter region or any portion of it, is not, however, subject to the motion of the kind referred to. As we shall explain later on, the two grand divisions of creation which are subject to orbital motion are alone subject to periodical dissolution also. In the purely spiritual region, there is no change or dissolution, and that region is accordingly eternal. The description we have given refers to that individual system of Brahmanda and of the third division of creation in which our solar system is located. In the Brahmanda as a whole, however, there are innumerable systems of the same type. The innumerable Universal Minds or Brahmas, with their consorts, the Adyas, as well as the innumerable spirit-centres of Brahmanda, were cast out like drops from a sea out of the spiritual current and the currents of Kala and Maya that descened down from the purely spiritual region into the vast expanse known as Mahasunna. Similarly, the innumerable solar systems we find in the plane of the third grand division of creation have been projected down by each of the individual systems of Brahmanda.

100. Development of the senses in Brahmanda

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

100. DEVELOPMENT OF THE SENSES IN BRAHMANDA

            155. In considering the constitution and functions of the various senses, we have been dealing with the subject from the point of view of our physical plane, in order to plane us to give illustrations which are within the scope of ordinary experience. The same remarks, however, apply with necessary changes, to the subtler senses of the denizens of Brahmanda. In the sphere of Trikuti, the senses are so subtle and hidden that they are hardly distinguishable in the radiant frame of the denizens of that place. In Sahasdal Kamal the senses are more manifest, and in the other lower spheres of Brahmanda, their distinctive features are still more pronounced.

99. The sense of hearing is subtler than the sense of sight

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

99. THE SENSE OF HEARING IS SUBTLER THAN THE SENSE OF SIGHT

            150. All sounds, as we experience them here, are produced by the action of energy when that action is communicated to the apparatus of hearing. This apparatus, as it exists in our body, is made of solid, liquid, and to some extent gaseous substances. That force alone which affects a solid, a liquid, or a gaseous plane could, therefore, act upon our physical apparatus of hearing. This explanation, however, refers to that stage in which communication of the force is confined to the grosser planes of hearing referred to. All forces, however, have subtler forms other than those produced as effects upon the grosser planes, and it is this subtle form which is heard as sound, as we shall explain presently.

            151. It will be observed from Article 8, that constant exercise since birth has developed the various functions appertaining to the physical frame, and whatever our subjective knowledge is, has also been obtained through impressions initially conveyed within by means of the physical frame. The subtle media of receiving impressions, therefore, depend entirely upon the physical apparatus for the conveyance of impressions to them. Accordingly, when anything affects the physical apparatus, then alone the subtle media within are excited and in that condition alone the sense concerned becomes cognizant of the effect. Now, in the case of hearing, if the force had not reached a stage where it could affect the physical constituents of the sense of hearing, it would have no effect upon that sense; inasmuch as the hearing faculty, as stated above, becomes kinetic in our body only when it is associated with the physical apparatus. A converse condition of communication takes place when the forces reach the physical apparatus of hearing, i.e. from the physical plane of that apparatus, the force, in its subtle aspect, communicates to the tanmatra within. What that subtle aspect is we now proceed to explain.

            152. We have stated above that the force which affects the physical apparatus of hearing can alone be felt as sound. As the constituents of that apparatus are the solid, liquid, and gaseous conditions of matter, it is clear that the force which acts upon them is practically acting upon the force of gravitation, for all these conditions of matter are maintained in their existing condition mainly by the effect of the force of gravity. Whenever one of these planes of matter is acted upon, gravity reacts, and this reaction always takes place along with the original action of the force. The reaction of the force of gravity is the subtle aspect we have referred to above.

            153. A further examination will show that the gravity of our earth is derived from the sun, being the result of the attractive action of the sun on the earth. The attraction we have been speaking of is somewhat similar to that of a magnet, and it takes place through the intervening ethereal medium. Thus we find that the force which is agitating the ethereal plane in the shape of terrestrial gravitation is always taking part as the subtle factor in the perception of sound. We may well deduce the following general proposition from the explanations given above :-

            When force-actions agitate the physical planes peculiar to the various senses, then they affect the senses concerned, otherwise they remain unperceived.

            154. If, however, the spirit-force is developed by the method of the spiritual practices prescribed in the Radhasoami Faith, at planes higher than those at which it is kinetic in ordinary circumstances, the tanmatras of the various senses will no longer be dependent upon the physical frame for communication of impressions, and subtle actions of various degrees, which are always taking place, would all come within their cognizance. This is the manner in which persons in cases of abnormal conditions affecting the higher planes become for the time being endowed with subtle functions. We have now said enough, we presume, to show that the sense of sound is not of that gross description as we take it ordinarily to be.