A’ca’rya Gun’iindra’nanda Avadhu’ta
The human mind is the product of the unit consciousness created under the influence of the binding principles of Prakrti. It is the expression of fully reflected consciousness in the human structure. The Creation comes into being due to the exerting influence of the trio- principles of Prakrti [Sattva(Sentient), Rajah(Mutative) and Tamah(Static)] over Purus’a (the Supreme Consciousness) which is metamorphosed partly to the extent of the crudest matter, soil, in the process of crudification. The consciousness remains latent in the form of matter which evolves in the form of cellular life and passes through innumerable stages of various life subsequently to finally reach the human stage. In the process of evolution of mind, the influence of Prakrti over Purus’a diminishes and the reflection of unit consciousness becomes more prominent with every progressive evolutionary succession. Through human structure, the reflected consciousness(the mind), gets fully expressed potentially to elevate itself to merge with the Supreme Consciousness. After all, human life is the play of reflected consciousness which, on one hand, has to work for its sustenance and on the other hand, it has to proceed towards the final merger with the Supreme Consciousness, the original abode and the ultimate desideratum of life.
Human structure is a body- mind- soul trio. All the three are intertwined well but maintain their own limitations in functioning. It’s quite interesting to note that the mind works through the ten organs. That is, the mind performs actions which are later translated into activities with the help of organs but again the human mind records the reactions of all the actions performed due to its independent decision making faculty. The Aham’ Tattva (I do) of the human mind performs the actions inspired by the Mahat Tattva( I exist) and the result of the actions is received or stored by or in the form of Citta (done I). According to the Universal Law, when the human mind works independently it has to receive the reactions too. Because any action performed by the mind is considered an aberration to the natural law of Prakrti which She does not like and punish humans by creating reactions corresponding to the nature of the action performed. The reactions are always opposite which are known as Karmaphala (the fruit of actions) which one has to reap for sure.
The Citta takes the shape of the reactions and becomes the object or product itself. It is said that humans are punished by Prakrti to act independently. Except humans, other creatures cannot think or act independently so they need not to be punished in the form of reactions of their actions. So there are no reactions of actions performed by other creatures but human beings deserve it. Thus the reactions of the actions performed independently as wished or desired by human beings are sure to become the part of Citta for humans and they create a binding when remaining failure in satiating the expected concerns. Most of the time they work to achieve their desired objectives, that is, the result; so they must enjoy the fruits of their actions good or evil. Good actions fetch good reactions but evil deeds always bring bad results and it’s painful to bear. This is the universal law of Prakrti, the Supreme Operative Principle.
The human mind is unilateral but multi- purpose in approach. It keeps on working, thinking, planning, making decisions to achieve the cherished objectives and thus it becomes entrapped so badly in the vicious circle of actions and their reactions that it goes on taking rebirth to enjoy the reactions of its own actions. Human life is beset with the multiple chains of reactions which are to be exhausted or reaped by the doer of those actions. In the sequence of enjoying the fruits of one’s own actions, many a times humans do not justify the reactions to be enjoyed as they do not satisfy the level of contentment or those desires which remain unfulfilled deserve to be satiated in due course of time and get recorded in the form of seeds in the subtle recess of supramental layer of the human mind. They are the reactions in potential forms, called reactive momenta awaiting for their fulfilment according to the congeniality of circumstances. Like this innumerable reactions in potential form are well seeded in the human mind of several lives keeps it alive to fetch the required results. These are called Samskaras (the reactive momenta). So Samskaras are created naturally out of actions of the human mind by Prakrti. It is inevitable unless the ‘doership’ of the human mind is sublimated and attributes to the ‘Supreme Doership’ of the Supreme Consciousness.
During the lifespan, a man desires, acts and reaps the reactions of his own actions which never gives him or her inner contentment as it comes from the temporal material objects that form the Samskaras and remain seeded in mind up to the end (death) of the present life. With death the body gets separated from mind and soul but the mind never dies and maintains an intimate relationship with the soul while maintaining its unit existence. The Supreme Operative Principle then prepares a physical structure according to the nature of reactive momenta of the person and he or she takes rebirth to satisfy those Reactive Momenta. The cycle of birth and death, life after life continues ever till a man learns how to escape the formation of reactive momenta while living and performing all the desired actions without the formation of reactions out of that. And he/she gets initiated in Tantra Sa’dhana’ and performs spiritual practices with all its assumptions.
What happens when a person learns Sa’dhana’ (Meditation)? Does Sa’dhana’ provide the aspirant an escape from the formation of reactive momenta? But what about the carried on reactive momenta which are already seeded and not yet exhausted? Well, when a person learns Sa’dhana’ from a competent Spiritual Master(Guru) in Ta’ntrika Diiks’a’, it exerts the stroke of Mantra on the Kula Kun’d’alinii (Mantragha’ta) and it awakens from its dormant stage; at the same time he/she gets Diipanii(Torch-light, step-wise process of knowledge as how to proceed ahead) to proceed in Sa’dhana’. Mantra corresponds his/her entitatve rhythm to the Supreme Ideation of the Supreme Consciousness. That means Sa’dhana’ (Meditation) provides the aspirant the clear- cut methodology to merge one’s own feeling of ‘unit existential I- ness’ with the ‘Cosmic I- ness’ of the Supreme Consciousness (Brahma).
In the due process of spiritual practices, the human mind gets elevated and feels an amazing inclination towards the more elevated inner contentment and equipoise as compared to what he/she gets from the material pleasures. So naturally the wavering Citta, the organs and the associated nerve cells and nerve fibres gradually come under the control of higher glands and Cakras which exert considerable control over the extroverted allurements and attachments of mind. A Sa’dhaka feels more satisfaction with minimum essentials of material possessions to maintain sustenance (by following Aparigrah, non- accumulation of wealth) and becomes more inclined towards inner bliss of mind which eventually leads him/her to the attainment of the Supreme Bliss (Brahma’nanda), the final achievement in life. This sense of achievement and attainment is reached through Spiritual Practices and all his/her mundane activities gradually get sublimated with the realisation of the Supreme Pervasiveness (Vaes’nava Bha’va). Another aspect of doing Sa’dhana’ is the friction generated out of psychic and psycho-spiritual clashes within the mind which straighten the curvatures of the subconscious mind and that starts working in the consonance with Mantra; and thus helps exaust all the reactive momenta of the mind eventually. So Sa’dhana’ (all the lessons of As’t’a’unga Tantra Yoga Sa’dhana’) help human beings in two ways. It helps in withdrawing one’s mind from the crude obsession of material pleasures and makes it focused, secondly it elevates the mind to merge with the Supreme Blissful Entity by burning all the stored reactive momenta in the mind. After attaining eternal bliss, the charm towards material attractions fades away or gets sublimated. Of course, Spiritual Practices must be complemented by the selfless services(Seva’) to the needy people and other beings. So, Seva’ is the inseparable component of Sa’dhana’ which is the only solution to escape the formation of reactive momenta (Samskaras) and exhausting of old ones. Altogether it paves the way towards Emancipation from the bondages of Prakrti in the form of Samskaras.
Human beings are destined to pursue the Path of Emancipation which is, verily, the Path of Ma’nava Dharma. One must realise the true nature of one’s individual existence and endeavour for the ensconcement of one’s unit individuality/identity with the Supreme Stance, the Cosmic Existence. This is the sole purpose of human life.
The path of liberating oneself is the path of Dharma Sa’dhana’. What happens when a person does Sa’dhana’ (Meditation) ? The Citta, the product of all mental actions with its outlets, Indriyas (Organs) merges with Aham’ Tattva and Aham’ merges with Mahat Tattva and becomes synthesized in a focal point of his/her sense of unit existence. It further merges, in due course, with the Ideation of Mantra, that is, the ideation of Supreme Consciousness. The unit’s existential sense becomes one with that of the Cosmic Consciousness. This is called Moks’a (the Emancipation). To attain the Supreme Abode of being ifs the end of unit sense of I-ness of human beings. The final merger of unit self subscribes the awakening of unconditional devotion flow in the mind of a spiritual aspirant. Devotion is a sense of Love for the Supreme. It is a cult to be practiced as well as the desideratum of all spiritual practices. When every cell of human existence starts waving the same rhythm of Cosmic Consonance, the sleeping divinity (Kula Kun’d’alinii) in Mu’la’dha’ra awakens, rises and merges with Sahasra’ra Cakra. The sense of Jiiva Bha’va(human individuality) merges with the Shiva Bha’va(the Ideation of Supreme Consciousness). The whole process of merger includes the exhausting of Samska’ras and non-formation of new Samska’ras when the human mind feels the unrestricted flow of Devotion for the Supreme Singular Entity. The unit individuality, thus, ends in Supreme Sublimity and goes beyond the binding peripheri of Prakrti on being relieved of reactive momenta and chains of progressive reactions. This is the only alternative to the meaningfulness of human life.
A’ca’rya Gun’iindra’nanda Avadhu’ta
