Feb 26, 2017

First of all, let us try to understand what constitutes the mind from the point of view of an enlightened soul (Gnani).  The mind is at the center of the inner science of the soul, and is also the very basis for the progress of modern science.

It is said that Mind is the cause of bondage for man and this very mind is also the means for total freedom from bondage.  The question now arises as to which mind this is, and how is it the cause of bondage and Liberation?  The answer to this questions is hardly known to a few, that man’s internal charged mind is the cause of his/her bondage and emancipation, but very few have any insight into its root cause.


It is generally believed that one has only one mind, but in fact, one has two minds:

The causal mind - charge mind (Bhaav maan) - subtle mind

The effective mind - discharge mind (Dravya maan) - physical mind of conscious and subconscious state

If both of these forms of the mind are properly understood, the path to Liberation becomes simple and clear.  Science (Vignan) gives this ultimate understanding by answering the following questions.

What exactly is the mind?
How is it born?
Who are its parents?
What goes into the formation of the mind?

If this is understood exactly, then the mind, which has been the cause of bondage, can now lead us to Liberation.

Two Minds

The mind is of two kinds, the physical and the subtle.  The subtle mind is called charged mind (Bhaav Maan, or feeling mind), and the physical mind is called the material mind (Dravya Maan).  The former is known as the causal mind, and the latter is known as the effective mind.  Bhaav Maan is in the charge form and Dravya Maan is in discharge form.  Bhaav Maan is integration (Puran or filling) and Dravya Maan is disintegration (Galan or emptying). Dravya Maan is completely physical and mechanical.

Bhaav Maan and Dravya Maan that people know are only Nishchetan-Chetan (Mechanical Chetan). The Gnani Purush gives the Purest Original Chetan while the rest is the mechanical machinery. The machinery works by itself and because of the ego we say that we are the operator. This belief is fractured with the grace of the Gnani. Mind cannot be seen by a doctor but can be seen by the Gnani. The mind is complete physical whereas the subconscious mind is Nischetan - Chetan ( matter + conscious),

Location of Minds
The charge mind (Bhaav Maan) is situated between the eyebrow, three inches behind the center of the forehead Agna Chakra, or third eye vortex), whereas the discharge mind (Dravya Maan) is in the heart (Anahat Chakra, or Lotus Petal Link).

Today mind is scattered in many places and objects. It is like water, which, after it has been sprinkled around can not be used. On the other hand if water is contained in a vessel, than it can be used appropriately. Similarly, if mind can be contained, then it can be used in the spiritual Pureuit. Since the water can be bounded by a vessel, likewise subtle physical state of mind can be bound only by a non physical state of Self Realized conscious state of an Atma Gnani Purush.

No one but an Atma Gnani Purush can reach the Bhaav Maan (charge mind), and He alone can plug into our Bhaav Maan so that the new subtle mind is not charged anymore, and only the discharge mind remains.  Only then can the effects of Dravya Maan (discharge mind) be seen and known.

Greed, pride, deceit, and anger are some of the knots within the mind.

The knot of pride is easy to detect in another person since the person with the knot boasts and displays egoistic characteristics.  The knot of greed is also easily recognized by others, but the knot of deceit can be known only within oneself, because it sprouts from within.  One must recognize the various knots within oneself, since the knots are distinct from each other and are different from oneself.

Atma Gnan (Absolute Knowledge) conquers the mind.  The knots are dissolved by an Atma Gnani, based on the knowledge of the Pure Self, and thus one attains the state of perfect non-attachment, i.e., non-attachment to the knots through Self-Realization.


The mind is composed of subtle material knots, which burst when various circumstantial evidences combine.

When lighting fireworks such as a fountain, sparks rise high up according to the capacity, quantity, and pressure of the power filled in the fireworks. Similarly, when circumstantial evidences such as substance (Dravya), space (Kshetra), time (Kala), and feeling (Bhaav) occur simultaneously and spontaneously, spark-like currents arise from the subtle material knots of the mind.  When the ego gets involved with this, a thought is formed.  Thus, we feel as if we had this thought.  However, the fact is that actually the thought arises in the mind as opposed to us begetting the thought.  If we think we got the thought, this becomes significant, because it is the charging point of Karma, and thus the causal mind (Bhaav- Maan) is born.  The bigger the subtle material knots, the more thoughts we will have about them, and the smaller the knots, the fewer the thoughts.  The nature of a mind can be known from the types of thoughts arising from it.

Human speech is formed out of atoms lighter than those of the body, and the mind is made up of atoms even lighter than those of speech.


Even though today’s material science has almost reached its zenith, only Vitarag Vignan can shed true light towards understanding the minutest (subtlest) functioning of the mind. Great psychologists, philosophers, and thinkers have not been able to pin-point with clarity the subtle functioning of the mind, since only a Realized Soul can dwelve deep into the inner working of the charged mind.

Opinion is the Father of Mind, and the Language is the Mother of Mind.

Opinion is constructed from the atoms of ego, and from this opinion, the mind comes into being. Good opinions form a good, positive mind and bad opinions form a bad, negative mind.  When one understands clearly and with pure faith that “I am a Knower and a Seer, a blissful Pure-Self, a Self illumine and illuminating Self,” then, the mind dissolves itself and enlightenment dawns, bliss manifests itself, and permanent happiness is experienced.

Due to circumstantial forces and prevailing situations, a person is placed in, opinions are incessantly formed consciously or unconsciously.  These opinions that form in the mind may be on any number of subjects, such as people, world, time, nation, religion, sect, society, creed, etc.  Thus the mind becomes the cause of bondage to worldly life.  It is our own opinion that binds us, and not things external to oneself or other people.  All the visible, compulsory happenings that are beyond our control are the fruition of past deeds as effects (Uday Karma) and under the jurisdiction of some external force over which we has no control (Parasatta).  Thus, we should not form opinions if we want to be free from bondage.  We need to understand that believing in a concept such as ‘I am Dr. J.P. Amin’, is the most consequential opinion we can form.

From the relative (worldly) point of view, ‘I am Dr. J. P. Amin’, is the first basic wrong belief(blunder) and is the root cause for cycles of rebirths in the world.  By the Divine Grace of the living Atma Gnani Purush (living Self Realized Soul who can make others realize the true Self), this wrong belief is fractured through spiritual initiation and the right belief—I am Shuddhatma, i.e., I am the perpetual Pure Soul Self is set in.  As a result of this, permanent bliss (Liberation) can finally be attained.  Here the Vitarag Vignan not only offers real solutions to the original (basic) profound questions, but also exactly shows and explains correctly its root cause.  If this right belief that “I am the perpetual Pure Soul Self” sets within, then the mind becomes the means to Liberation, because right belief (Darshan) is the beginning of Absolute Knowledge (Keval Gnan).

 Liberation is totally independent and complete freedom. There is no one above you (boss) nor any one under you( subordinate-underhand).

“I” is permanent. But one is attaching or multiplying the permanent “I” with all temporary thing ‘Mine’. Then how can one be happy? “I” is all joy. ‘My’ is all misery. ‘I’ with ‘My’ is Jivatma. “I” without ‘My’ is “Parmatma”(God).

It is the all time principle that No body can ever be a doer of any action by choice in one’s body belief state of the owner of doership. This is in the sense of scientific understanding of the scientific aspect of Vitarag Vignan which is distinctly separate from the ritualistic aspects of religion following of various world systems which is born out of indirect observation through action of spiritual activities ownership in spiritual search of the ultimate experience of freedom from all bondages and bliss.

Due to circumstantial forces and prevailing situations, opinions are incessantly formed and given, consciously or unconsciously.

Suppose we hear that a certain individual is a thief.  Based on this hearsay,  we form a strong biased negative opinion that the person is a thief, and any subsequent encounters with that individual will only reinforce the opinion and lead to a point of fixed opinion that will be an obstruction in changing our opinion.  With the passage of time, that person might change, but due to lack of knowledge (ignorance), we remain bound to the belief that, that particular individual is still a thief.

In pursuance of such wrong beliefs, Arta Dhyan (Dhyan, which is painful to oneself) multiply, since we may feel sorry or worry about a person, and increased suffering from within leads to Raudra Dhyan (Dhyan, which gives pain to others), in that, based on our opinions, we may say harsh words or argue with a person to get our point across.  This continuous negative process attracts negative Vibrations Karmani Varagana, i.e., subtle elemental body building blocks, from which the charge mind (Bhaav Maan) will be formed.  And when the atoms of the mind are discharged, they will cause excruciating pain.

When a strong and rigid opinion is formed about something, it becomes an obstruction. It hinders our progress, and our inner vision gets clouded.  It is easy to remove opinions of a number of things, but it takes a great endeavor (Parakram) to remove an obstruction.

Our behavior today is the effect of our opinions (feelings nursed) from previous births—thus the world is our projection.  Going down the steps of a well, if one shouts “I are a thief,” what will one hear?  Does one not hear one’s own echo?  Therefore, if one don’t like this echo, then one should say instead, “I am a king,” and one will hear the echo “I am a king.” Similarly, the world is the echo of one’s own vibrations that come from the opinions spoken loudly or  quietly in the mind. Therefore, one is wholly and solely responsible for one’s own world.

Whatever opinions we has given in the past life in ignorance in the very presence of the Perpetual Soul on mind-speech-body of others in the Brahmandi well of the Pudgal (charge mind), their echo or echoes have become our  present world.  Our present world, therefore, have been created by nobody else but by us by giving opinions.  Neither God nor anyone else is at all responsible for our present circumstances whether they are good or bad.

In today’s world, in ignorance, we give credit to ourselves for success and blame others or God when one fails.  It can be seen that any one person cannot give any action to another person, which is the Sanatan Principle. The actions which we give others to perform are believed by us that we are giving them but they are merely the reactions of the past opinions that were given in the Brahmandi well, which nature provides back as reactions in this life by means of various medium and persons as instruments as means for resolution, so release from past bondage can be obtained.  If it were possible to provide actions to others on a free will, then nobody would allow any one to attain Liberation that is release from bondage. Therefore, it is up to us to completely stop giving opinions after an action has taken placed so that the echoes do not come back and thereby Liberation can be achieved.

It should be particularly noted that in being aware of getting released from bondage, we should not fear misuse from any person and supposedly get a wrong message of doership of the activity without expecting results of the activity. Such Scientific living has to be understood within for getting freedom from bondage of the past action through present reactions form which occurs within and without. This scientific wise living is from within and that is why this inner science is not be expressed outwardly. This is the way of Vitarag Science.

Whatever seed of Karma we have sown in the past, we bear its fruit today as its effect.  If we don’t like to receive misery, unrest, frustrations, etc., then we need to realize that these are the echoes of our own previous misconduct.  If we desire happiness, comfort, and peace, we need to correct our opinions and start imparting what we want in return in the future.

 If we sow the seeds of mangoes (happiness), we will receive many mangoes, and if we sow babul (a thorny plant, representing misery), we will receive many thorns.  Similarly, we should abstain from cheating, stealing, adulterating, killing, etc., for ultimately we will suffer by receiving the same.


- Dr. J. P. Amin