The Human Body Is a Biological Machine


Human existence or any other biological existence is goaded by the propensive propulsion of the psyche. Let me explain why the human body is a biological machine and goaded by propensities.

The physical body is not yours. It belongs to another Entity who has placed the mind in this body, so now you think, “It is my body.” The mind has been authorized to use this body, so the mind is thinking, “It is my body.” The átman [unit consciousness] is watching, witnessing what the mind is thinking. If the átman stops watching, the mind will stop working. So what is the science by which the biological machine is being goaded?

There are 10 indriyas [organs]:

  • 5 jiṋánendriyas [sensory organs]
  • 5 karmendriyas [motor organs]
  • 1 antahkarańa [internal faculty].

The sensory and motor organs are bahihkarańa [external organs].

The Antahkarańa

Antahkarańa is:

  • directly associated with the body
  • one intrinsic portion of the mind itself.

It is through this that the mind feels the emptiness of the stomach, and thereby hunger.

Once the stomach becomes empty, the mind starts searching for food. This is expressed through the physical actions of the body.

So there are 2 portions:

  1. antahkarańa
  2. bahihkarańa

One consists of an intrinsic portion of the mind itself, and the other of the 10 organs:

  • 5 sensory organs
  • 5 motor organs.

The antahkarańa therefore is:

  • the source of the propulsion is antahkarańa.
  • is made of the conscious and subconscious portions of the mind.
    • Thinking, memory, etc., all belong to antahkarańa.
    • Antahkarańa is doing these things

Whenever the antahkarańa does something, the physical body is activated and transformed accordingly.

  • Thus, this biological machine is goaded by propensive propulsion.

The Inner Significance of the Mahábhárata

In Sanskrit, there are 6 main directions:

  1. north
  2. south
  3. east
  4. west
  5. up (disha)
  6. down (pradisha)

There are four corners:

  1. northwest (iishána)
  2. southwest (agni)
  3. southeast (váyu)
  4. northeast (naerta)

These are collectively called anudisha. So 4 + 6 = 10

The mind is blind.

With the help of the viveka [conscience] it is able to see and visualize.

The mind is Dhritarastra, the blind king of the Mahábhárata. Its forces as the 10 agents, the bahihkarańa – can work in 10 directions simultaneously.

So the mind has 10 x 10 or 100 external expressions – Dhritarastra has 100 sons.

The Pandavas are the 5 brothers of the Mahábhárata.

They are the five fundamental factors in the human structure.

Sahadeva is the solid factor represented by the múládhára cakra (capable of answering everything).

Next is Nakula at the svádhiśt́hána cakra.

Nakula means “water which flows having no boundaries”.

Na means “no” and kula means “boundaries” – the liquid factor.

Next is Arjuna, the representation of energy or force, luminous at the mańipura cakra – always fighting to maintain balance.

Then Bhiima, the son of Pandu, is váyu, the aerial factor, at the anáhata heart cakra.

Finally, the position of Yudhisthira is at the vishuddha throat cakra* where matter ends and the other world starts.

*Superphysics Note: This is the aethereal layer

Yudhisthira remains undisturbed by:

  • So in the fight between materialists and spiritualists, in the struggle between matter and the sublime,

Yudhi sthirah Yudhiśt́hirah [“One who remains steady in battle is called ‘Yudhiśt́hira’”].

Krśńa is at the sahasrára cakra.

When the kuńd́alinii [sleeping divinity] is awakened, it rises and reaches the shelter of Krśńa with the help of the Pandavas. The jiiva [unit being] merges in Cosmic Consciousness.

The Pandavas are rescuing the jiiva and bringing it to the shelter of Krśńa.

Sanjaya is the minister of Dhritarastra.

Sanjaya is viveka.

Dhritarastra is asking Sanjaya, because he cannot see by himself, “Oh, Sanjaya, tell me, in the battle of Kurukśetra and Dharmakśetra, what did my party [and that of the Pandavas] do? How did they fare?”

The 100 sons of Dhritarastra, the blind mind, are trying to control the jiiva, which is being rescued by the Pandavas through a constant fight.

Finally, being triumphant, they bring the jiiva to the shelter of Krśńa. This is the inner significance of the Mahábhárata.

Kurukśetra is the world of action, the external world, which is asking you to work and work. Work is the order. Kuru means “work”. [And kśetra means “field”.] Dharmakśetra is the internal psychic world. Here the Pandavas dominate.

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