SOUL
A Follower on Face Book
Also guruji when you have the time please do let me know about the soul as to what happens after departing from the body and reincarnation I would value your expert opinion.
Dear .....,
While I feel honoured for the respect you give me I sincerely introspect to know whether I am eligible for that. The reply I get from my 'with-in' is a big NO.The only thing that persuades me is affection you have for me.
Coming to the point, though it appears to be a small question the reply is not that easy. That too for 'an immatured' like me. This doubt comes to a small boy Nachiketa in 'kthopanishad'(कठोपनिषत ). He gets himself clarified from 'Lord Yama'. The story I will tell latter.
These are to be practised with courage and conviction to over come the cycle of rebirths. That is why Lord Sankara says
'पुनरपि जननम पुनरपि मरणम
'Oh lord Muraari let me get rid of this 'Life Recycle' and reach your abode.
Hence I feel it to be my primary duty to first clarify before I proceed further that I am only a pedestrian on the said path at the begining and to be compared with those who attained the goal or not even to those who travelled a long way on the path.
Please go through this illustration.
The screen is permanent and the pictures come and go. For this 'permanent', and 'impermanent' we use the words, 'Sthiram' and 'Asthiram', 'Nithyam' and 'Anithyam', 'Ksharam' and 'Aksharam'. Let us find whether the screen or the picture which is the basis for what?
The pictures fall on the screen; so, for the picture, the screen is the basis. So, too, the external world which is like the picture has no permanence; it changes. The internal world is fixed; it does not change. The external has the internal as its basis, its substratum.
To show the picture the screen is needed. For use of the screen picture is needed.
Prakriti is formed of Paramathma and they are not separate. Now, if both these are the same, which among these is Jiva? The Jiva is the 'I' consciousness! The Jiva is associated with the limitations of body and the senses. But He is the Atma, Jivatma, Prathyagatma, Chidatma, doer, enjoyer, everything.
Then 'What is this Jada? How does it operate?' From Buddhi to body, all transformations of Prakriti are Jada. This is the unreal, the unconscious, the Asath or the Achethana. Everything that is not Sat and Chit is Jada. In essence the world is really Jada and nothing else. But Jada is inseparable from Chaithanya, or Chit and Sat, just as air is inseparable from the atmosphere. It can be stated with a small example. Suppose you place a few pieces of mirrors on the open ground so that the sun rays fall on them, then we see sun in each piece, but a piece is taken out the sun in its image merges with the real sun and that is the relation between atma and paramaatma. for our naked eye sun is eternal and hence we can understand from this that the root, which holds the tree will not have a root and hence Paramaatma.
The sun is not water, neither is water, sun. Still, by their juxtaposition, reflection is produced. The image has the characteristic neither of the sun nor of water nor can it be said that it is devoid of these. When the water is agitated, the image too gets agitated. The image also shines a little. Again, the magnet is distinct from the iron, but when the two are brought near, the magnet affects the iron and makes it similar to itself. This is the relationship called Samyoga, or union.
That which is burdened with the Manas is the Jivi; when the Manas and the Nama and Rupa which it spins from out of its substance, are destroyed, then the Jivi attains Moksha. Then it becomes one with Brahmam; that is Moksha. When the Ganga or the Godavari reach the sea, their separate names, forms, tastes and limits all disappear and they acquire the name, form, taste and limit of the sea itself.
Until the Jivas attain the end of the mind, they bear the Nama, Rupa and the Ruchi of delusion, 'myness' and 'I-ness'; when the Jivi nears the sea, these characteristics begin to disappear slowly; when the Gunas as well as the mutations of the mind are destroyed, then one can say that union has been accomplished with Brahmam. How can the Ganga which has merged with the ocean be sweet? If it is said that one has merged in Brahmam, he should not have the three Gunas, nor any taste of Manas. Such full union is known as Sayujyamukthi.
Now let us come to how the karma and rebirth are inter related. Let me try to illustrate with an example. By and large there are two types of accounts in the bank.1.Deposit Account
2. Overdraft or Loan Account.
Now let us consider that a man has a deposit account, I mean an account of good deeds, the more he accumulates the more he enjoys. This deposit will go to any where he goes. He can go to the Abode of God and be there as long as he has earned.
If it is unlimited his stay is eternal. He having, less balance will have frequent transfers and the same deposit accompanies then also he has the chance of earning more or using the balance without adding any thing to it. Till he accumulates it sufficiently he can not reach 'Him' and has to go on taking some form or the other not necessarily being the human form.
Now it is the second one. A overdraft or loan account will be in debit balance and hence the more one uses it the more interest he has to pay. Thus he has to go on shifting his reincarnation is a phenomenon where the immortal soul is to continuously born and reborn in any one of 8,400,000 life-forms until it attains moksha.
These depend on the karama, as we touched earlier and this is of three kinds. 1. praarabdha 2. sanchitha 3. Agami
Let me illustrate a small example here.The granary represents the sanchita karma; that
portion taken from the granary and put in the shop for future daily sale corresponds to
agami; that which is sold daily represents prarabdha.
Now we come to know about the rebirth.
(To be continued)
********************************************************************************************************
SOUL -- 2
Now we come to know about the rebirth.We know there is creation and hence there
should be a creator.The creation consists both moving, nonmoving and living, nonliving
things.Hence we can consider ourselves as the images of his creation. The body that
takes the form is wrapped by 'ajnaana'. 'jna' means knowledge we can otherwise call it as
knowledge of self and 'ajnana' we can take as 'lack of knowledge.On account of this we
feel and experience the duality. So the 'jevi' started looking at every thing other than him to
be different and hence the desire to feel , enjoy impel him to enjoy it by hook or crook and
satisfy his self. this desire,good or bad, is kama and that forms a part with in the body and
is called 'sukshma sareera' or linga sareera. When 'kama' pervades the mind and governs
it and karma (effort) the vital weapon will be released by it and it will not stop till the
end,may be good or bad.So ultimately the result that is enjoyed by the 'jevi' is '
karmaphala'.The thing that enjoys this 'karmaphala' is the sthula sarira(corpulent body we
can say). Hence of the five 'kosas' (sheaths we can say) 'annamaya kosha' is to 'sthula
sarira' and pranamaya,manomaya,vijnanamaya kosas are with in sukshma sarira.
The sthula sarira or the body,as we can understand, is 'jada'( inert). The 'manas' (I don't
know the eqivalent in english) and 'prana' (chetana,dynamic) along with the five
jnanendriyas (sensory organs) twak(skin) chakshu(eyes, vision) srotra (hearing, audibility)
jihva (tongue,taste) aghrana (nose,smell) and the five karmendriyas(operative organs)
and the five sheaths as explained earlier put together become 2+5+5+5 = 17 are the
various wings of the sukshma sarira or linga sarira and hence the scholars say it as
'sapta dasaka lingam.' All that are contained are invisible and hence it is also invisible.
While all the trades of all these 15 indriyas or organs are submerged in manas and manas
ultimately becomes achetana (inactive) prana will alone stick to its activity and it too
gradually merges into 'jiva' and jevi, keeping up its own entity, culminates into '
hridayanadi' which lits up and the tejas there of having got the 'vasana jnyana'(the desires
that were ruling while alive) makes it's way to go out that is it has left out the grss body.
The sukshmarupa once comes out and stands at the cross roads to take the path as
destined by the karmaphala. there are four paths 1.leading to naraka loka 2. leading to
pitru loka 3. leading to devaloka and 4. leading to brahmaloka. So gross body is burnt and
'atma' joins paramatma and only this made its way to the place of its destination.
For people destined to go to devaloka and brhma loka it goes out from the zenith of
the skull and that is called 'kapala moksha.' this sukshma rupa if goes to deva loka
it will experiance all that is served and once the tenure is over will wait for its rebirth on the
earth. The sukshmarupa that goes to brahmaloka merges and desolves into brahman.
The jevis destined to go pitru and naraka lokas will choose their outlet through mouth nose
ears etc. people, whose deeds are cruel to the core, go to naraka and the rest of them to
pitru loka.
After experiancing all that is due, the sukshmarupa, leaves the abode it dwelled assuming
the form it was given, in it's original form descends through the light to akasa 'sky' there
converts itself into soma, takes place in 'megha'(cloud) as ahuthi (ablation) and in the
'vrushti'(rain) drops back to the earth takes refuge in the grain that is grown in the fields
goes into the body as 'anna' and converts into 'retas'(the seminal fluid) of a man or a
woman (if he is marked to take the life of a human)and comes into existance on the earth.
I am not a matured philosopher but out of my flair for the same I tried to know a little and
from that I wrote a little. Kindly pardon me for the lapses if any in my expression or
explanation.
shubham bhuyath
A Follower on Face Book
Also guruji when you have the time please do let me know about the soul as to what happens after departing from the body and reincarnation I would value your expert opinion.
Dear .....,
While I feel honoured for the respect you give me I sincerely introspect to know whether I am eligible for that. The reply I get from my 'with-in' is a big NO.The only thing that persuades me is affection you have for me.
Coming to the point, though it appears to be a small question the reply is not that easy. That too for 'an immatured' like me. This doubt comes to a small boy Nachiketa in 'kthopanishad'(कठोपनिषत ). He gets himself clarified from 'Lord Yama'. The story I will tell latter.
Yama's explanation is a succinct explication of Hindu metaphysics, and focuses on the
following points:
- The sound Om! is the syllable of the supreme Brahman
- The Self, whose symbol is Om is the same as the omnipresent Brahman. Smaller than the smallest and larger than the largest, the Self is formless and all-pervading.
- The goal of the wise is to know this Self.
- The Self is like a rider; the horses are the senses, which he guides through the maze of desires.
- After death, it is the Self that remains; the Self is immortal.
- Mere reading of the scriptures or intellectual learning cannot realize Self.
- One must discriminate the self from the body, which is the seat of desire.
- Inability to realize Brahman results in one being enmeshed in the cycle of rebirths. Understanding the Self leads to moksha
These are to be practised with courage and conviction to over come the cycle of rebirths. That is why Lord Sankara says
'पुनरपि जननम पुनरपि मरणम
पुनरपि जननी जठरे शयनम
कृपया पारे पाहि मुरारे .
इह संसारे बहु दुस्तारे
'Oh lord Muraari let me get rid of this 'Life Recycle' and reach your abode.
Hence I feel it to be my primary duty to first clarify before I proceed further that I am only a pedestrian on the said path at the begining and to be compared with those who attained the goal or not even to those who travelled a long way on the path.
Please go through this illustration.
The screen is permanent and the pictures come and go. For this 'permanent', and 'impermanent' we use the words, 'Sthiram' and 'Asthiram', 'Nithyam' and 'Anithyam', 'Ksharam' and 'Aksharam'. Let us find whether the screen or the picture which is the basis for what?
The pictures fall on the screen; so, for the picture, the screen is the basis. So, too, the external world which is like the picture has no permanence; it changes. The internal world is fixed; it does not change. The external has the internal as its basis, its substratum.
To show the picture the screen is needed. For use of the screen picture is needed.
This is "Avinaabhaava Sambandha."
Prakriti is formed of Paramathma and they are not separate. Now, if both these are the same, which among these is Jiva? The Jiva is the 'I' consciousness! The Jiva is associated with the limitations of body and the senses. But He is the Atma, Jivatma, Prathyagatma, Chidatma, doer, enjoyer, everything.
Then 'What is this Jada? How does it operate?' From Buddhi to body, all transformations of Prakriti are Jada. This is the unreal, the unconscious, the Asath or the Achethana. Everything that is not Sat and Chit is Jada. In essence the world is really Jada and nothing else. But Jada is inseparable from Chaithanya, or Chit and Sat, just as air is inseparable from the atmosphere. It can be stated with a small example. Suppose you place a few pieces of mirrors on the open ground so that the sun rays fall on them, then we see sun in each piece, but a piece is taken out the sun in its image merges with the real sun and that is the relation between atma and paramaatma. for our naked eye sun is eternal and hence we can understand from this that the root, which holds the tree will not have a root and hence Paramaatma.
The sun is not water, neither is water, sun. Still, by their juxtaposition, reflection is produced. The image has the characteristic neither of the sun nor of water nor can it be said that it is devoid of these. When the water is agitated, the image too gets agitated. The image also shines a little. Again, the magnet is distinct from the iron, but when the two are brought near, the magnet affects the iron and makes it similar to itself. This is the relationship called Samyoga, or union.
That which is burdened with the Manas is the Jivi; when the Manas and the Nama and Rupa which it spins from out of its substance, are destroyed, then the Jivi attains Moksha. Then it becomes one with Brahmam; that is Moksha. When the Ganga or the Godavari reach the sea, their separate names, forms, tastes and limits all disappear and they acquire the name, form, taste and limit of the sea itself.
Until the Jivas attain the end of the mind, they bear the Nama, Rupa and the Ruchi of delusion, 'myness' and 'I-ness'; when the Jivi nears the sea, these characteristics begin to disappear slowly; when the Gunas as well as the mutations of the mind are destroyed, then one can say that union has been accomplished with Brahmam. How can the Ganga which has merged with the ocean be sweet? If it is said that one has merged in Brahmam, he should not have the three Gunas, nor any taste of Manas. Such full union is known as Sayujyamukthi.
Now let us come to how the karma and rebirth are inter related. Let me try to illustrate with an example. By and large there are two types of accounts in the bank.1.Deposit Account
2. Overdraft or Loan Account.
Now let us consider that a man has a deposit account, I mean an account of good deeds, the more he accumulates the more he enjoys. This deposit will go to any where he goes. He can go to the Abode of God and be there as long as he has earned.
If it is unlimited his stay is eternal. He having, less balance will have frequent transfers and the same deposit accompanies then also he has the chance of earning more or using the balance without adding any thing to it. Till he accumulates it sufficiently he can not reach 'Him' and has to go on taking some form or the other not necessarily being the human form.
Now it is the second one. A overdraft or loan account will be in debit balance and hence the more one uses it the more interest he has to pay. Thus he has to go on shifting his reincarnation is a phenomenon where the immortal soul is to continuously born and reborn in any one of 8,400,000 life-forms until it attains moksha.
These depend on the karama, as we touched earlier and this is of three kinds. 1. praarabdha 2. sanchitha 3. Agami
Sanchita karmas – the stock of karmas, or accumulation of past good and bad actions.
Prãrabdha karmas – are the portion of sanchita karmas used up to create the present physical body and the experiences we are to encounter in this life.
agami Kriyamãn karmas – the new actions we perform each day which shape our future experiences of pain and joy.
Let me illustrate a small example here.The granary represents the sanchita karma; that
portion taken from the granary and put in the shop for future daily sale corresponds to
agami; that which is sold daily represents prarabdha.
Now we come to know about the rebirth.
(To be continued)
********************************************************************************************************
SOUL -- 2
Now we come to know about the rebirth.We know there is creation and hence there
should be a creator.The creation consists both moving, nonmoving and living, nonliving
things.Hence we can consider ourselves as the images of his creation. The body that
takes the form is wrapped by 'ajnaana'. 'jna' means knowledge we can otherwise call it as
knowledge of self and 'ajnana' we can take as 'lack of knowledge.On account of this we
feel and experience the duality. So the 'jevi' started looking at every thing other than him to
be different and hence the desire to feel , enjoy impel him to enjoy it by hook or crook and
satisfy his self. this desire,good or bad, is kama and that forms a part with in the body and
is called 'sukshma sareera' or linga sareera. When 'kama' pervades the mind and governs
it and karma (effort) the vital weapon will be released by it and it will not stop till the
end,may be good or bad.So ultimately the result that is enjoyed by the 'jevi' is '
karmaphala'.The thing that enjoys this 'karmaphala' is the sthula sarira(corpulent body we
can say). Hence of the five 'kosas' (sheaths we can say) 'annamaya kosha' is to 'sthula
sarira' and pranamaya,manomaya,vijnanamaya kosas are with in sukshma sarira.
The sthula sarira or the body,as we can understand, is 'jada'( inert). The 'manas' (I don't
know the eqivalent in english) and 'prana' (chetana,dynamic) along with the five
jnanendriyas (sensory organs) twak(skin) chakshu(eyes, vision) srotra (hearing, audibility)
jihva (tongue,taste) aghrana (nose,smell) and the five karmendriyas(operative organs)
| Karmendriya | Symbolized by |
| payu-elimination | anus |
| upastha-procreation | genitals |
| pada-moving | feet |
| pani-grasping | hands |
| vak-speaking | mouth |
and the five sheaths as explained earlier put together become 2+5+5+5 = 17 are the
various wings of the sukshma sarira or linga sarira and hence the scholars say it as
'sapta dasaka lingam.' All that are contained are invisible and hence it is also invisible.
While all the trades of all these 15 indriyas or organs are submerged in manas and manas
ultimately becomes achetana (inactive) prana will alone stick to its activity and it too
gradually merges into 'jiva' and jevi, keeping up its own entity, culminates into '
hridayanadi' which lits up and the tejas there of having got the 'vasana jnyana'(the desires
that were ruling while alive) makes it's way to go out that is it has left out the grss body.
The sukshmarupa once comes out and stands at the cross roads to take the path as
destined by the karmaphala. there are four paths 1.leading to naraka loka 2. leading to
pitru loka 3. leading to devaloka and 4. leading to brahmaloka. So gross body is burnt and
'atma' joins paramatma and only this made its way to the place of its destination.
For people destined to go to devaloka and brhma loka it goes out from the zenith of
the skull and that is called 'kapala moksha.' this sukshma rupa if goes to deva loka
it will experiance all that is served and once the tenure is over will wait for its rebirth on the
earth. The sukshmarupa that goes to brahmaloka merges and desolves into brahman.
The jevis destined to go pitru and naraka lokas will choose their outlet through mouth nose
ears etc. people, whose deeds are cruel to the core, go to naraka and the rest of them to
pitru loka.
After experiancing all that is due, the sukshmarupa, leaves the abode it dwelled assuming
the form it was given, in it's original form descends through the light to akasa 'sky' there
converts itself into soma, takes place in 'megha'(cloud) as ahuthi (ablation) and in the
'vrushti'(rain) drops back to the earth takes refuge in the grain that is grown in the fields
goes into the body as 'anna' and converts into 'retas'(the seminal fluid) of a man or a
woman (if he is marked to take the life of a human)and comes into existance on the earth.
I am not a matured philosopher but out of my flair for the same I tried to know a little and
from that I wrote a little. Kindly pardon me for the lapses if any in my expression or
explanation.
shubham bhuyath
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