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Friends! My dear friend, Mr. U.M. Pathak, has sought clarification regarding a significant point raised in my previous post (Point No. 32). Since this question might be on your minds as well, I am sharing the answer with all of you through this post—please benefit from it.
Mr. Pathak asked for an explanation of the statement made in Point No. 32: "Our body is merely an extension of our mind."
Answer—
Respected Mr. Pathak! Heartfelt thanks for asking this question. Before answering it, I would like to briefly describe the absolute state of the Supreme Consciousness and the emergence of the universe, so that the context of your question can be properly established. Indian philosophy holds that if anything truly exists, it is solely the Supreme Consciousness. In its absolute state, only the Supreme Consciousness exists—nothing else; at this stage, it remains immersed in a state of pure consciousness and bliss (*Chidananda*), with its *Trigunatmika Prakriti* (Nature composed of three attributes) under its control. As you know, the three attributes of this Nature—*Sattva*, *Rajas*, and *Tamas* (Sentient, Mutative, and Static)—are constantly vying with one another to assert their dominance. Amidst this interplay, whenever the influence of *Rajoguna* (the mutative attribute) prevails over the other two, consciousness begins to permeate the dormant Nature; it then evokes a sense of "existential feeling" (the realization of "I am" or "I exist") within the mind of the Supreme Consciousness—referred to as *Bhuma Man* or *Brahmik Man*, or simply the "Cosmic Mind." As this existential awareness awakens, the sentiment "I can do something"—representing the "Doer I"—arises within the Cosmic Mind. Simultaneously, the Supreme Entity conceives the thought, "Eko'ham Bahusyam" (I am one; let Me become many). Acting upon this command, Nature—by harmonizing its three attributes (*Gunas*) within a minute fraction of that very Mind—instantly creates this vast Multiverse, and the Supreme Entity experiences the feeling of the "Done I." Philosophers term these three states of the Supreme Entity's mind as *Mahat-tattva*, *Aham-tattva*, and *Chit-tattva*, respectively. Thus, it is said that the entire universe is merely an expansion of the Supreme Entity's mind. Clearly, we possess no separate existence of our own; we are all but infinitesimal fragments of His mental waves.
No matter how vast the expanse of the universe Nature creates, it remains perpetually drawn toward the Supreme Entity. In philosophy, this process of Nature evolving from "one to many" is termed *Sanchar*. However, no physical creation can remain separated from its primordial source indefinitely; it is destined to return to its original state. Consequently, when Nature begins to withdraw its creation and revert to the primordial state, the process is known as *Pratisanchar*. This entire cycle is called the *Brahma-chakra* or the "Cosmic Cycle." As the cycle progresses through 75 percent of its course, the biological mind—or "Unit Mind"—begins to gain prominence while evolving through various levels known as *Yonis*, and Nature gradually loosens its hold. Here, the consciousness of the Cosmic Mind once again enters the unit mind. As the distinct existential feeling, the ‘doer-I’ feeling, and the ‘done-I’ feeling—corresponding respectively to *Mahat Tattva* (intellect), *Aham Tattva* (ego), and *Chitta Tattva* (mind-stuff)—emerge, *Prakriti* (Nature) grants it a body—specifically the ‘human body’—so that it may strive to know itself and return to its original essence. Thus, to activate the unit mind, it receives a body equipped with five sensory organs and five motor organs, enabling it to experience the attraction of the Supreme Entity and seek the means to reach It. That is why it is said, "This body is merely an extension of our mind." In philosophy, the expansion of the Cosmic Mind—the universe—is termed the "Cosmic *Chitta*," while the expansion of the unit mind is referred to as the "Unit *Chitta*."
It is well known that the unit mind, becoming entangled in the colorful, illusory forms of *Prakriti* and mistaking them for everything, remains ensnared in them for countless lifetimes; it repeatedly acquires new bodies to experience the new *samskaras* (mental impressions) that are constantly being formed. When, by chance, the realization dawns that so many lives have passed in these worldly experiences without achieving anything of true worth, it begins to seek the Supreme Entity, drawn by Its attraction. It then takes refuge in a competent Guru, receives its *Beeja Mantra* (seed mantra), and commences *Sadhana* (spiritual practice). The moment all *samskaras* are eradicated, it realizes that the entities it once considered separate from itself are, in fact, "none other than I." Once this sense of separation is completely dispelled, the bliss born of self-realization is attained. The sole objective of all spiritual practices, worship, and disciplines is to "eliminate this sense of separation that has persisted across countless lifetimes." That is why the Upanishads declare:
‘‘सर्वाजीवे सर्वसंस्थे वृहन्ते तस्मिन् हंसो भ्राम्यन्ते ब्रह्मचक्रे।
पृथगात्मानं प्रेरितारं च मत्वा जुस्टस्ततस्तेनामृतत्वमेति।’
Savajiive sarvsansthe vrahante tasmin hanso bhramyate bragmchakre.
Prithgaatmanam apostleram ca matva justastatastenamritvameti.”
"In that vast *Brahma-chakra* (Cosmic Cycle)—which encompasses all living beings and sustains the entire universe—the *Hamsa* (the individual soul) wanders." That is, all living beings continue to rotate in this Brahmachakra as long as they consider themselves separate from their original being.
Regards,
Dr. T.R. Sukul
