Brahmn, Beyond Confident

Matter or object is indispensable for existence of mind, for mind thrives on matter. Mind exists only as long as it is concerned with matter. As soon as it becomes objectless, it dies. The unit mind accepts unit objects around it as its objective or livelihood with the help of organs. The unit entity cannot conceive any integral, infinite object in its mind. Brahmn alone is integral, and other objects are but fractions.

The mind finds it difficult indeed to comprehend the Himalayas straightway; although vast, it can be brought within the mental compass easily through the medium of a map. But we cannot draw a map or picture of the integral entity, Brahmn. We cannot bind Him to an image from ten directions. “Na tasya pratima asti” -- He has no image. Mind cannot apprehend this integral Brahmn, for every object that is encompassed by mind is demarcable from ten sides.

To demarcate Brahmn would be totally antagonistic to the concept of limitlessness. If holding or apprehending Brahma is beyond the capacity of the mind, how then can Brahmn be attained? When, through spiritual sadhana, the mind is gradually transformed from crude to subtle and advances on the path of withdrawal, the unit mind gradually surrenders itself unawares to Hiranyagarbha or subtle cosmic mind. When self-surrender reaches its apex, the unit mind meets its Waterloo. What remains then is only the Supreme Mind.

This state is called Savikalpa Samadhi or determinate concentration of the mind. So we see that the first and last word of sadhana or spiritual practice is total surrender of unit mind to Supreme Mind. Similarly when the unit mind has been dedicated to Supreme Consciousness, and there remains only an objectless unity, this state is called Nirvikalpa Samadhi or total suspension of mind. Here, too, it is about total surrender.

To the unit mind Brahmn is unthinkable, unimaginable, beyond the sphere of imagination. Brahmn is also unmanifest, and so is inapprehensible to sense organs.

Countless forms of this observable world are but psychic manifestations of Brahmn. Only unit entities are evolved in the sphere of Brahmn mind as objects of unit minds, whereas countless and endless, big and small unit entities are being created and recreated in the imagination of Brahmn, possessor of infinite mind.

None of these forms of Brahmn’s psychic flow –bubbles that are originating, rising and bursting -- are the ultimate entities. They are all progressing through spatial, temporal and personal changes with a view to merging in that Supreme, the nucleus of the thought-cycle. That is why none of these mundane manifestations of Brahmn can be taken to be permanent and held on to as such. None of His unit forms can give us any perennial peace or real, abiding happiness. That is why a sadhaka is taken aback at the sight of the infinite, manifest form of the infinite -- of the Infinite Brahmn.