The Six Fundamental Entities
The basic eternal existences are six in number. They are, Paramatma or Parama Purusha (the Supreme Being), Akshara Brahma (the Cosmic Executor), Atma (the Soul), Nitya Anadi Sadguru (the Eternal Spiritual Guide), Prakriti (Nature) and Kala (Time concept). As they are eternal, there was never a time when they did not exist and there will never be a time when they will cease to exist, and thus they have no beginning and no end.
The first four of the above entities are- conscious or sentient while the last two, viz. Prakriti and Kala are insentient. The conscious beings are those, which possess the faculties of knowledge, desire and action. Of the two insentient entities, devoid of these faculties, Prakriti is inert and Kala is neither conscious nor inert.
The forms and characteristics of the six eternal entities have been described in detail in the great spiritual work 'SWARVEDA' of Sadguru Sadafal Deo Ji Maharaj. A brief description of each of these entities is presented.
1. The Supreme, Being (Parama Purusha)
The supreme - Being (Parama Purusha) is omniscient, omnipotent and the base of everything that exists. He is also known as Supreme Soul (Paramatma), Supreme Brahma (Para Brahma), Supreme Word (Sar Shabda) and by various other names. He has been described as Sat-chit-ananda i.e. one who is eternally existent, infinitely conscious and supremely blissful. He is the subtlest of all the subtle and pervades every substance, every soul and the entire universe. He is the internal soul of all the souls. The universe exists in only one-fourth of Him. The remaining three-fourths is pure nectarine bliss. He is eternal, unchangeable and inexpressible. He has been called the Supreme Word or the Unique Light in the Vedas. He is the Lord, the Support, the Illuminer, the Regulator and the Witness of each and every activity in the universe.
2. Cosmic Executor (Akshara Brahma)
That which creates, sustains and dissolves the universe is Akshara Brahma. All the physical forces as well as mind and Pranas (the life forces) originate form Akshara Brahma. Scientifically speaking the Akshara Brahma, which is responsible for 'big bang' in the 'cosmic egg' from which the process of creation starts. The motion in particles is imparted by it. As a matter of fact, all the activities in the world are solely due to it. It is thus the preserver of the world. When the Akshara Brahma withdraws its forces, all the motions cease and the universe collapses to a point, the cosmic egg of modem science. That is what we call dissolution. Like the Supreme Being, it is also eternal unchangeable and pervades the whole universe. It functions under the command of the Supreme Being and is and is confined to one-fourth of Him, where the creation, regulation and dissolution of the universe take place.
That which creates, sustains and dissolves the universe is Akshara Brahma. All the physical forces as well as mind and Pranas (the life forces) originate form Akshara Brahma. Scientifically speaking the Akshara Brahma, which is responsible for 'big bang' in the 'cosmic egg' from which the process of creation starts. The motion in particles is imparted by it. As a matter of fact, all the activities in the world are solely due to it. It is thus the preserver of the world. When the Akshara Brahma withdraws its forces, all the motions cease and the universe collapses to a point, the cosmic egg of modem science. That is what we call dissolution. Like the Supreme Being, it is also eternal unchangeable and pervades the whole universe. It functions under the command of the Supreme Being and is and is confined to one-fourth of Him, where the creation, regulation and dissolution of the universe take place.
3. Soul (Atma)
There is only one Supreme Brahma. There is only one Akshara Brahma as well. But the- souls are innumerable. Though bliss is not the intrinsic quality of a Soul, it possesses the other two qualities like those of the Supreme Being, viz. eternal existence and consciousness. However, there are two, basic differences between the two. Firstly, the consciousness of a soul is limited whereas that of the Supreme Soul is unlimited. Secondly, while the Paramatma remains in one and the same form with its consciousness not undergoing any change, the consciousness of a soul attains different levels in the six states it is known to exist. The six states in one of which a soul exists are Hansa Deha (super-conscious state), Kaivalya Deha (conscious state), Mahakarana Deha (prime causal state), Karana Deha (causal state), Sukshma Deha (subtle body) and Sthoola Deha (gross body). The Atma is capable of associating itself with Paramatma. In the association of Paramatma the soul's consciousness increases infinitely and at the same time it is a supreme bliss of His. It thus acquires all the qualities of Supreme Being. This is the super conscious state of Atma. In this state there is likelihood that a soul may delude itself to be identical with the Supreme Being. This deluded state of the soul is called its Kaivalya state.
A soul is always a soul it never becomes Brahma. A piece of iron fallen in fire becomes red and starts glowing like it. But soon as it is taken out of fire, it gradually loses its qualities of fire and becomes an iron piece again. Kaivalya state meets with a similar fate. As soon as the ego of I am Brahma crops up in the soul, it no longer cares to remain in the zone of nectarine bliss and tends to move towards the zone of creation. When this tendency becomes firm, the soul is said to be in the prime causal state, and finally when it actually enters the zone of creation, it attains the causal state. When it wishes to enjoy worldly pleasures, it acquires a subtle body, which enters into the mother's womb through male and female union and comes out in the manifested world in a gross body.
The gross body is equipped with five sense organs (viz. ears, skin, eyes, tongue and nose) to receive sensations of sound, touch, form, taste and odour and five organs of actions (viz. tongue, hands, feet, genital and anus) to perform the functions of speech, grasp, motion, reproduction and excretion. In addition, there are four inner organs, viz. mind, intellect, Chitta and ego. Of these fourteen organs mind is the most important, since it activates and controls all other organs it is the mind through which the consciousness of the soul flows in different organs of the body. The intellect is endowed with discriminating power. The memories of past actions and various desires and tendencies of the soul are impressed on the Chitta. The ego is responsible for the constant feeling of 'I am the doer' in all actions that one performs. To provide energy to the body and its-various organs for their proper functioning, five life forces, called pranas act incessantly in the body. These life forces are Prana (respiration), Vyana (blood circulation), Samana (digestion), Apana (excretion) and Udana. The last one provides the energy for transplanting the subtle body in the mother's womb and also for separating the, subtle body from the gross body at the end of life. The five Pranas as well as the ten outer organs and four inner organs are all present in the subtle body in seed form.
The gross body passes through the stages of birth, childhood, adolescence, youth, senility and death. 'The death', is the separation of the subtle body from the gross body. In the gross body the soul experiences the different worldly pleasures, which are short lived and invariably followed by misery. It goes through the cycle of love and hate, love for the pleasurable objects and hate for those, which give pain. It indulges itself in various actions to fulfill its desires. Each desire feeds and multiples on other desires. The Atma in the subtle body takes another birth in one of the millions of species depending on the desires and tendencies of the previous lives imprinted on the Chitta. The process is repeated ad infinitum and the soul finds itself shackled in the endless chain of births and deaths. The soul forgets its real nature and identifies itself with its body. When it finds the miseries of its unbearable and craves to find a way out, another, conscious entity, the Eternal Sadguru, begins to guide him on the path of salvation.
There is only one Supreme Brahma. There is only one Akshara Brahma as well. But the- souls are innumerable. Though bliss is not the intrinsic quality of a Soul, it possesses the other two qualities like those of the Supreme Being, viz. eternal existence and consciousness. However, there are two, basic differences between the two. Firstly, the consciousness of a soul is limited whereas that of the Supreme Soul is unlimited. Secondly, while the Paramatma remains in one and the same form with its consciousness not undergoing any change, the consciousness of a soul attains different levels in the six states it is known to exist. The six states in one of which a soul exists are Hansa Deha (super-conscious state), Kaivalya Deha (conscious state), Mahakarana Deha (prime causal state), Karana Deha (causal state), Sukshma Deha (subtle body) and Sthoola Deha (gross body). The Atma is capable of associating itself with Paramatma. In the association of Paramatma the soul's consciousness increases infinitely and at the same time it is a supreme bliss of His. It thus acquires all the qualities of Supreme Being. This is the super conscious state of Atma. In this state there is likelihood that a soul may delude itself to be identical with the Supreme Being. This deluded state of the soul is called its Kaivalya state.
A soul is always a soul it never becomes Brahma. A piece of iron fallen in fire becomes red and starts glowing like it. But soon as it is taken out of fire, it gradually loses its qualities of fire and becomes an iron piece again. Kaivalya state meets with a similar fate. As soon as the ego of I am Brahma crops up in the soul, it no longer cares to remain in the zone of nectarine bliss and tends to move towards the zone of creation. When this tendency becomes firm, the soul is said to be in the prime causal state, and finally when it actually enters the zone of creation, it attains the causal state. When it wishes to enjoy worldly pleasures, it acquires a subtle body, which enters into the mother's womb through male and female union and comes out in the manifested world in a gross body.
The gross body is equipped with five sense organs (viz. ears, skin, eyes, tongue and nose) to receive sensations of sound, touch, form, taste and odour and five organs of actions (viz. tongue, hands, feet, genital and anus) to perform the functions of speech, grasp, motion, reproduction and excretion. In addition, there are four inner organs, viz. mind, intellect, Chitta and ego. Of these fourteen organs mind is the most important, since it activates and controls all other organs it is the mind through which the consciousness of the soul flows in different organs of the body. The intellect is endowed with discriminating power. The memories of past actions and various desires and tendencies of the soul are impressed on the Chitta. The ego is responsible for the constant feeling of 'I am the doer' in all actions that one performs. To provide energy to the body and its-various organs for their proper functioning, five life forces, called pranas act incessantly in the body. These life forces are Prana (respiration), Vyana (blood circulation), Samana (digestion), Apana (excretion) and Udana. The last one provides the energy for transplanting the subtle body in the mother's womb and also for separating the, subtle body from the gross body at the end of life. The five Pranas as well as the ten outer organs and four inner organs are all present in the subtle body in seed form.
The gross body passes through the stages of birth, childhood, adolescence, youth, senility and death. 'The death', is the separation of the subtle body from the gross body. In the gross body the soul experiences the different worldly pleasures, which are short lived and invariably followed by misery. It goes through the cycle of love and hate, love for the pleasurable objects and hate for those, which give pain. It indulges itself in various actions to fulfill its desires. Each desire feeds and multiples on other desires. The Atma in the subtle body takes another birth in one of the millions of species depending on the desires and tendencies of the previous lives imprinted on the Chitta. The process is repeated ad infinitum and the soul finds itself shackled in the endless chain of births and deaths. The soul forgets its real nature and identifies itself with its body. When it finds the miseries of its unbearable and craves to find a way out, another, conscious entity, the Eternal Sadguru, begins to guide him on the path of salvation.
4. The Eternal Sadguru The Eternal Sadguru is the messenger of Paramatma. Brahma Vidya (the Divine Wisdom) emanates from Him and he is the Lord of the spiritual domain. In the beginning of the creation, he is sent by the Supreme Being into the world with the light of spiritual knowledge. His only mission is to awaken the suffering souls of the world from the sleepy state of ignorance by shedding upon them the divine light. He liberates the craving and deserving souls from the bondage of Prakriti and enables them to enjoy the nectarine bliss of the Supreme Being. When the current of the spiritual knowledge of the Eternal Guru flows in the soul of a human being, the status of Rishi or Maharshi is attained. The knowledge of Brahma Vidya or Vihangam Yoga, which is found in the Veda the Upanishads, and other holy books is solely due to him. He has been addressed as Sukrit Deo, Atri, Jyoti, Aj and the Sanatan in the Vedas. He has also been mentioned in the Upanishads as Amanava Purusha (Super human being). The Eternal Sadguru sermonizes the spiritual practitioners and the real devotees in his manifested or un-manifested form. He can take a human form when he wills. When humans become too much engrossed in the, allurements of Prakriti and tend to deviate from the true path, of spiritualism, the Eternal Sadguru appears in the world in a human form to salvage the souls. Sometimes he inspires a liberated soul to take a human form and propagate the divine knowledge of Vihangam Yoga. Such a great soul possesses full spiritual knowledge right from his birth and is called a Swayam Siddha Sadguru. Sometimes the Eternal Guru appears before an industrious yogi and guides him to perfection. Such a great yogi is granted the authority to act as a Sadguru. Such a Sadguru is called the Abhyasa Sadguru. There is only one Sadguru at one period of time that carries the authority of the Eternal Sadguru to propagate Brahma Vidya (Vihangam Yoga or Sahaja Yoga). Once a soul has been authorised by the Eternal Sadguru to act as a world preceptor (Jagadguru), he can hand over the science of Brahma Vidya and the authority to propagate it to his progeny or any other deserving disciple. Such a Sadguru is called the Parampara Sadguru. This science of Brahma Vidya can thus be propagated generation after generation, even though the science is one and the way of attainment is also one that has been taught and authorised by the Eternal Sadguru.
The knowledge of the phenomenal world, the various sciences and arts of the world, are being taught by different teachers who gain their knowledge from books or experiences with the help of different scientific Instruments. The knowledge so acquired is related to the material universe and the senses. Brahma Vidya or Yoga is knowledge beyond the senses and cannot be studied from books or from a Guru who has not been given the authority by the Eternal Sadguru. This stream of knowledge flows from the Eternal Sadguru through the Sadguru only. Nobody can proclaim himself a, Sadguru by dint of his vast erudition or knowledge of scriptures. The scriptures only hint at the path of righteousness, but they cannot lift up a soul to liberation from the bondage of Prakriti. For this a Sadguru is essential. He uses his soul force to elevate the aspiring soul beyond Prakriti. It is then only that the Yoga Practitioner realises his true self (Atma). The Atma only in its true detached form is capable of real worship of the Supreme Soul (Bhajan). By assiduous worship (Bhajan), the Atma gets united to the Paramatma, the ultimate aim of yoga.
Since the worship of the formless Paramatma is not practical, devotion to the Sadguru is the only way to achieve the ultimate goal. The Sadguru has no worldly desires, has nothing to get from the disciple, and hence he comes to the world to fulfill his mission of helping the aspirant to choose the correct path and then guide him through the practice of yoga. The problem, which arises, is that of meeting the Sadguru. For that there must be a burning desire to get liberation from the worldly bondage (vairagya). Those who seek gratification of the senses can never turn in this direction. Once the desire for liberation is kindled, one seeks a Sadguru. In one's search one may come across a number of half- baked Gurus who teach some kind of mental relaxation, which does give some mental peace but nothing beyond that. Having attained some tranquility one gets stuck up. The Guru is unable to take the disciple beyond that. Some self-proclaimed Gurus who can show some miracles, which are mostly sleight of hand, impress people and get recognition. There are others who are well versed in scriptures and get a good following by dint of their erudition. The soul force of the Sadguru is utterly lacking in them. They lead the disciples astray resulting ultimately in disappointment. Some cheat posing as Gurus, make a business out of Gurudom. With an increasing number of such Gurus, the aspirant may face some difficulty in finding the Sadguru, but will ultimately find him if he has a burning desire. The Sadguru himself looks for deserving and seeking Atmas. There is then a meeting of souls and the Sadguru is glad to lead such souls to their ultimate goal. The aspirant may not recognise the Sadguru but the Sadguru might have instructed him in the science of Brahma Vidya in his previous lives. The Sadguru can easily recognise such souls and gladly guides them to further heights. It is futile to ask the Sadguru for material achievements because that is not a function of the Sadguru. He is there to guide the souls to reach the Supreme Soul, the abode of eternal bliss.
The knowledge of the phenomenal world, the various sciences and arts of the world, are being taught by different teachers who gain their knowledge from books or experiences with the help of different scientific Instruments. The knowledge so acquired is related to the material universe and the senses. Brahma Vidya or Yoga is knowledge beyond the senses and cannot be studied from books or from a Guru who has not been given the authority by the Eternal Sadguru. This stream of knowledge flows from the Eternal Sadguru through the Sadguru only. Nobody can proclaim himself a, Sadguru by dint of his vast erudition or knowledge of scriptures. The scriptures only hint at the path of righteousness, but they cannot lift up a soul to liberation from the bondage of Prakriti. For this a Sadguru is essential. He uses his soul force to elevate the aspiring soul beyond Prakriti. It is then only that the Yoga Practitioner realises his true self (Atma). The Atma only in its true detached form is capable of real worship of the Supreme Soul (Bhajan). By assiduous worship (Bhajan), the Atma gets united to the Paramatma, the ultimate aim of yoga.
Since the worship of the formless Paramatma is not practical, devotion to the Sadguru is the only way to achieve the ultimate goal. The Sadguru has no worldly desires, has nothing to get from the disciple, and hence he comes to the world to fulfill his mission of helping the aspirant to choose the correct path and then guide him through the practice of yoga. The problem, which arises, is that of meeting the Sadguru. For that there must be a burning desire to get liberation from the worldly bondage (vairagya). Those who seek gratification of the senses can never turn in this direction. Once the desire for liberation is kindled, one seeks a Sadguru. In one's search one may come across a number of half- baked Gurus who teach some kind of mental relaxation, which does give some mental peace but nothing beyond that. Having attained some tranquility one gets stuck up. The Guru is unable to take the disciple beyond that. Some self-proclaimed Gurus who can show some miracles, which are mostly sleight of hand, impress people and get recognition. There are others who are well versed in scriptures and get a good following by dint of their erudition. The soul force of the Sadguru is utterly lacking in them. They lead the disciples astray resulting ultimately in disappointment. Some cheat posing as Gurus, make a business out of Gurudom. With an increasing number of such Gurus, the aspirant may face some difficulty in finding the Sadguru, but will ultimately find him if he has a burning desire. The Sadguru himself looks for deserving and seeking Atmas. There is then a meeting of souls and the Sadguru is glad to lead such souls to their ultimate goal. The aspirant may not recognise the Sadguru but the Sadguru might have instructed him in the science of Brahma Vidya in his previous lives. The Sadguru can easily recognise such souls and gladly guides them to further heights. It is futile to ask the Sadguru for material achievements because that is not a function of the Sadguru. He is there to guide the souls to reach the Supreme Soul, the abode of eternal bliss.
5. NATURE (Prakriti)
All the insentient objects in the universe are composed of one basic substance called Nature or Prakriti. Prakriti Maya and Paramanu is synonymous. Prakriti consists of three gunas - Sattwa, Rajas and Tamas, whose characteristics are illumination, activity and inertia or sluggishness respectively. Guna (in the context of Prakriti) means constituent and not attribute as called by some authors. The three gunas or constituents of Prakriti are basic substances, which do not exist independently when there is no creation, nature or Prakriti exists in its seed (or cosmic egg) form, which is called Mool Prakriti. In Mool Prakriti the three gunas remain in balance and do not interact. The creation starts with the vibration in the Mool Prakriti. As a result of the vibration, the gunas of Prakriti combine in different proportions to give, rise to a variety of substances. Each guna is present in active or dormant form in all the substances created. The gunas of Prakriti are analogous with the fundamental particles of atom. According to science, all the physical substances are made up of atoms consisting of electrons, protons and neutrons in specific numbers. The properties of the fundamental particles are similar to those of gunas. Furthermore, the creation of universe a result of a 'big bang' in the cosmic egg, and the theory of oscillating universe propounded by modem science, is strikingly similar to the views of great Indian seers. While modem science is ignorant as to the agency responsible for 'big bang' in the cosmic egg, the Indian Rishis say that it is the Akshara Brahma who imparts vibration in Mool Prakriti and thus starts the creation of the universe. In the process of creation, five basic elements are first created. They are Akasha (space), Vayu (air), Agni (fire), Jala (water) and Prithivi (earth). They are listed here in their decreasing order of subtleness and their respective qualities are sound (Shabda), touch (Sparsba), form (Roopa), taste (Rasa) and smell (Gandha). All objects are made of these five subtle elements. Our five senses are created to receive the five different sensations of the five basic elements. All parts of our bodies are manifestations of Prakriti, except mind and Pranas, which originate from Akshara Brahma.
All the insentient objects in the universe are composed of one basic substance called Nature or Prakriti. Prakriti Maya and Paramanu is synonymous. Prakriti consists of three gunas - Sattwa, Rajas and Tamas, whose characteristics are illumination, activity and inertia or sluggishness respectively. Guna (in the context of Prakriti) means constituent and not attribute as called by some authors. The three gunas or constituents of Prakriti are basic substances, which do not exist independently when there is no creation, nature or Prakriti exists in its seed (or cosmic egg) form, which is called Mool Prakriti. In Mool Prakriti the three gunas remain in balance and do not interact. The creation starts with the vibration in the Mool Prakriti. As a result of the vibration, the gunas of Prakriti combine in different proportions to give, rise to a variety of substances. Each guna is present in active or dormant form in all the substances created. The gunas of Prakriti are analogous with the fundamental particles of atom. According to science, all the physical substances are made up of atoms consisting of electrons, protons and neutrons in specific numbers. The properties of the fundamental particles are similar to those of gunas. Furthermore, the creation of universe a result of a 'big bang' in the cosmic egg, and the theory of oscillating universe propounded by modem science, is strikingly similar to the views of great Indian seers. While modem science is ignorant as to the agency responsible for 'big bang' in the cosmic egg, the Indian Rishis say that it is the Akshara Brahma who imparts vibration in Mool Prakriti and thus starts the creation of the universe. In the process of creation, five basic elements are first created. They are Akasha (space), Vayu (air), Agni (fire), Jala (water) and Prithivi (earth). They are listed here in their decreasing order of subtleness and their respective qualities are sound (Shabda), touch (Sparsba), form (Roopa), taste (Rasa) and smell (Gandha). All objects are made of these five subtle elements. Our five senses are created to receive the five different sensations of the five basic elements. All parts of our bodies are manifestations of Prakriti, except mind and Pranas, which originate from Akshara Brahma.
6. Time (Kala) Given two events, we can always say whether one of them occurred earlier, later or simultaneously. The concept, on which the chronological order of events is based, is called Kala (Time). Time is an abstract entity and is conceived only through the changes that take, place around us. The Prakriti (Nature) undergoes a continuous transformation or change right from the moment of the creation of the universe till its dissolution. These changes indicate the incessant flow of time. Even during the dissolution when no change, whatever, occurs, time does not cease to exist. Like all other conscious and inert objects, time concept also rests with the Supreme Being who decides the duration of the dissolution based on this concept alone. Time is thus an eternal entity. Among the nine kinds of elements mentioned in his Vaisesika System, the great Seer Kanada has postulated time as a substance. Kala Shukta finds mention in Atharva Veda. It is time under whose fold the galaxies are mobile and the entire universe is cycling. Time is neither conscious nor inert. Still years throughout the world, more as a means to promote the entire zone of creation is ruled by it. The birth and death, inhalation and exhalation and all the experiences of pleasure and pain occur in the domain of time. The soul becomes free from the wheel of time only when it is liberated from the bondage of Prakriti by the technique of Vihangam Yoga under the guidance of a Sadguru.
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