Science Part in Brief

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    Lesson 2.1. Science Part (In Brief) 

The Structure of the Human Body

The human body that is visible to us is composed of three different bodies.

1.The body visible externally to us is of matter (bhautik tatwa) and it is called the gross body (sthula sharira).

2.Inside the gross body, there is an invisible body of consciousness and it is called the causal body (linga sharira).

3.Inside the causal body, there is a soul body (atma sharira).

Among these three bodies, the causal body (linga sharira) is the prominent body of a human being.

The Incomplete  Death of Human Beings

Death as we see in human beings is the separation of the causal body from the gross body. Even after leaving the gross body, the causal body of consciousness remains alive. That is why the death we see is only incomplete death.

Actually, the causal body is the doer of all the actions and works during the life of a human being. All the experiences of the joint body made up of the gross body, the causal body and the soul body remain in the memory of the causal body after the death of the gross body. That is to say all the actions, the memories of the actions, the connections of those actions, the things studied and learnt, the relations with persons, joys and sorrows, occupations, wealth, friendships and hostilities etc. of the joint body are stored in the causal body and it carries the memories along with it even after death.

Thus, the causal body remains alive after the death of the gross body and with some illusions in the state of incomplete consciousness, it keeps coming in contact or tries to come in contact with the members of its family, relations, friends, places of its occupations or any related people. In the same way, there exist different other causal bodies who desire to come in contact with people and keep in contacting.

A Brief Introduction of the Brahma

The Brahma is the beginning state of the creation. In the beginning, it is in the expressionless state. The Brahma is also called the Great Soul (Paramatma) or Sadashiva. All the things that are in creation have their origin from the Brahma and their end will also be in the same Brahma. The Brahma has no form. That is why it is called formless. It is extremely subtle but it exists everywhere.

Among the many characteristics of the Brahma, four are prominent. Calmness, blissfulness, self-luminousity and consciousness are the four prominent characteristics of the Brahma. On the basis of the nature, effect and analysis of these characteristics, the various mysteries of the creation open up.

The Origin of the Soul (Atma) and Life (Jiva)

The Brahma has states of expression and expressionlessness. In the beginning, it is in the expressionlessstate. As per its own inherent nature, there appears agitation at some point of space of the Brahma and that limited part becomes expressed. Around that expressed part, some kinds of waves are produced, just as there appear circular waves of water around the place where a small pebble has been dropped into a calm pond of water. The wall created by the circular waves that are produced in the pond of water separates the water of the pond into the inner water within the circular wall and the outer water beyond the circular wall.  Apparently, the existence of the waves created in the pond is only short-lived.

In the same way, the wall created by the circular waves in the Brahma divide the Brahma into the small inner part within the circular waves and the large outer part beyond the circular waves. The wall created by the circular waves in the Brahma is called the nature (prakriti). The innerpart within the circular wall of waves is called the soul (atma or purusha). The form created jointly by the nature (prakriti) and the soul (atma) is called mahat. It is also called the soul body. And this is the first life(jiva) of the creation.

The mahat or first life (jiva) has several characteristics. This life (jiva) contains all the characteristics of the Brahma such as calmness, bliss, self-luminosity and consciousness. Apart from these prominent characteristics of the Brahma, some additional characteristics also appear in this mahat or life (jiva).

For example, this mahat or life (jiva) does not recognize itself as the smaller part of the greater Brahma. That is the illusion of that life (jiva). It thinks itself separated. It assumes itself as ‘ I ‘ . This mahat does not notice the soul within itself, nor does it recognize it. It is overwhelmed and infatuated by its own nature (prakriti). It regards itself to be round, flat, dark or fair. In the same manner, it can see only the nature (prakriti) of other lives (jivas) or mahats that are nearby. It does not see the soul (atma) or purusha that exists in them.

The soul (atma) or purusha can be seen only with the eye of wisdom( the eye of gyan).  The Brahma also can be seen only with the eye of wisdom.

The Origin of the Causal Body (linga sharira)

Every agitation has its own time period or life span (kal). When the time of the agitation is complete, it ends. That end of the time is called span (kal). Thus, when the waves of agitation created in the Brahma complete their time, the expressed part of the Brahma disappears into the expressionless state and joins  the Brahma.

Thus, the walls of the mahat made by waves in the Brahma disappear after some time and the soul joins the Brahma. This is the end or death of the mahat or life (jiva). Alternatively, if the mahat or life (jiva) has got some opportunity to contact or develop relationship with other jivas, the life span of the mahat’s agitation becomes longer and consequently, it can prolong its life span. All memories of the experiences of the mahat from the relationships and contacts with other jivas remain in the form of the layers. Mahats have desires to prolong their life through relationships and contacts with other jivas  again and again.)

The more a mahat has relationships and contacts with other mahats, the more the layers of the wall of the mahat increase and the mahat becomes more experienced. As the walls keep growing, various types of causal bodies (linga shariras)  are formed.

The Complete Death of a Human Being

The present human being’s body state is that of the causal body (linga sharira) containing its gross body (sthula sharira). In the case of a human being’s death, only the gross body is abandoned while the causal body (linga sharira) still remains alive. But due to the lack of wisdom, the causal body (linga sharira) does not comprehend the situation; and being perplexed, it suffers from pain and sorrow. So, it is necessary for the causal body (linga sharira) to know the answers to, ‘Who am I ?’ and ‘Where have I come from?’. It has to perform necessary works, realizing, ‘ I am born of the Brahma only for a while and have to get back to the Brahma’.

The causal body (linga sharira) is made up of the layers of experiences such as eating of foods, wearing of dress, relations, friends, houses, wealth, lust, jealousy, wrath, love and responsibilities. The layers start to dissolve when one starts saying, ‘These memories are not mine and I don’t want them any longer’. As one goes on forgetting all the things, one should experience as if one has reached the first stage of being a mahat.  From that first state of being a mahat or soul body, the soul should give up the layer of the feeling of ‘I’ and should experience its merge with the Brahma.  This, surely, is the death of the causal body (linga sharira)  and the completion of human journey. Man should have the desire for this complete journey.

The Problem of Man’s Death and its Solution

Thus, after the death of the gross body (sthula shariara), the causal body (linga sharira) remains still alive and continues to suffer from pain and sorrow. After the death of the gross body, the causal body (linga sharira) remains in a state called pitri (late ancestor). These causal bodies (linga shariras) undergo various transformations according to the level of knowledge and consciousness. For example, they become calm pitris, restless pitris, ghosts, pretas etc and keep asking for help and inflicting sorrow to their relatives. Because of ignorance, these pitri linga shariras go on developing relationships with other pitris, ghosts, pretas etc and as they go on suffering themselves, they also keep inflicting suffering to other living human beings.

The pitris, ghosts and pretas do not know about what life after death is, what the cause of the present suffering is and what its solution is. This very state of ignorance has been mentioned in the Vedas and the scriptures as the worldly ocean (bhavasagara).

This causal body (linga sharira) tends to have gross bodies again and again or in other words, the probability of having gross bodies again is always there.

Understanding the mysteries of the universe, life and death through the knowledge of the Brahma ( the Brahma gyana), one should have the knowledge of the third eye too. Through the third eye, man can see and have contact with pitris, ghosts, pretas, gods and goddesses. Being capable of seeing and experiencing one’s own causal body (linga sharira) through the third eye and by giving up the layer of the feeling of ‘I’, one should experience one’s merging into the Brahma again. Reaching the Brahma, once again in the state of exressionlessness, man should experience one’s attainment of the Sadashiva or the Eternal Shiva  during one’s life period. This is the complete knowledge of life and its solution

The same has been called liberation (kaivalyamukti)  . In the Vedas and the scriptures, the same thing has been attempted to be explained to man.

People, who have experienced kaivalyamukti or liberation in this way, reach the Brahma after their death. They become able to live there, experiencing sadashiva or the Eternal Shiva; and gradually dissolve and reach the state of expressionlessness.

The knowledge of the Brahma means the knowledge of the universe, life, death and the third eye. The people who have studied,  understood and experienced all this knowledge are called Brahmagyanis or the knowers of the Brahma. The Brahmagyanis or the knowers of the Brahma have the capacity to see and communicate with pitris, ghosts, pretas, gods and goddesses with the help of their third eye. After understanding the knowledge of the Brahma at deeper levels, the capacity to experience the characteristics of the Brahma also comes to those who are experiencing it at deeper levels. Such knowers of the Brahma or Brahmagyanis keep experiencing the Brahma often and  they are able to give the knowledge and experience of the Brahma to the desirous pitris, ghosts and pretas in their contact. The job of making the pitris, ghosts and pretas have the knowledge and experience of the Brahma by the Brahmagyanis is called the ferrying across the worldly ocean ( bhavasagara) and also the ferrying of the pitris.

People without Brahmagyan or the knowledge of the Brahma can not transcend the bhavasagar or the worldly ocean by themselves to reach the Brahma.

Gods and goddesses are categorized into two classes according to their having the knowledge of the Brahma and the lack of it. When there is a contact with these gods and goddesses, the impact on the humans is according to their various  levels.

Only the Brahmagyanis can teach about the things and the experiences of the Brahma. One may have an experience of the Brahma in the company of the Brahmagyanis. The Brahmagyanis can teach others to have direct contact with Brahmagyanis gods and goddesses in order to have results of joys and sorrows. One can have the opportunity to learn about the ways to recognize and avoid gods and goddesses who do not have the Brahmagyan and usually inflict pain and suffering to others.

All these things of the Brahmagyana ( the knowledge of the Brahma) are the purpose of the Vedas and the scriptures.

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