Author Topic: Karma and jnAna-KAnchi mahAswami  (Read 14885 times)

Ravi.N

  • Hero Member
  • *****
  • Posts: 4059
    • View Profile
Re: The nAdis of the Heart
« Reply #30 on: September 01, 2013, 09:46:54 AM »
The NaaDis of the heart: JnAni’s life rests, Other’s lives leave continued...

From what I have said so far, it is clear that except for the seeker on the JnAna path, the other three major ones, namely, a Yogi, a Bhakta and a Karmi (the one who adopts karma yoga) – all three of them – are ‘upAsakas’. In the same category we may include all those who follow different schools of philosophy which do not object to the Vedas and which do not subscribe to the idea that ‘there is no Ultimate Truth, there is only a void’.
All the above get release from samsAra after their death. They are not reborn. However, the soul that goes out from their body does not immediately get absorbed or unifed with the ParamAtmA. Because, none of these had the goal of non-dual one-ness and an identification with the absolute. They did not think of it nor did they understand it and do what was required for that. Even when one asks for it, the Lord does not give it out so easily; so why would He give it unasked?
However, all these have asked for release from samsAra and from rebirth and have followed noble paths, the Lord grants them that release from samsAra certainly.
In this way. The souls that left their bodies do not return to this world. Instead they go to Brahma-loka And that grants them the release from the samsAra of this world and all the attendant sufferings and also from the rebirth. This is mokSha.
Brahma loka does not mean the world of Brahman.. You would have inferred this yourself from all that you have heard from me so far. Yes, there is no loka (world) for Brahman). What we refer to as Brahma-loka is just the world (loka) of the God known as Creator BrahmA.
But instead of calling it BrahmA’s world (the world of the four-faced deity BrahmA) we should call it saguNa-Brahma-lokaM. Knowledgeable people call BrahmA as Hiranya-garbha and Brahma-loka as Hiranya-garbha-loka
.
Nirguna brahman is subtler than the subtle state. By the work of MAyA the concrete creation takes place. This is the concrete state. In between the two states is the state of Hiranyagarbha. This is the state where creation has not yet taken place, but the saguna-brahman with its MAyA has kept the whole creation within itself as if in the embryo stage. Hiranya means gold. AvidyA (Ignorance), otherwise MAyA, by itself is like darkness, but by the presence of Brahman-consciousness it works out this wonderful task of creation, the consciousness which thus shines and reflects is said to be golden.

continued...

Ravi.N

  • Hero Member
  • *****
  • Posts: 4059
    • View Profile
Re: The nAdis of the Heart
« Reply #31 on: September 01, 2013, 09:50:45 AM »
The NaaDis of the heart: JnAni’s life rests, Other’s lives leave continued...

The gate that allows things to go out is also the gate through which things enter. So the creation which came out from Hiranyagarbha goes back inside through the same Hiranyagarbha. When does it go back? – when Hiranyhagarbha is of age one hundred and thus his lifetime is over, he merges into nirguNa brahman. In our reckoning, 1000 caturyugas (the period of four yugas: Krta, Treta, Dvapara and Kali) make one day-time of Hiranyagarbha. Similarly another 1000 caturyugas make one night of his. So that his one full day is 2000 caturyugas. His years are calculated on this basis. Like that he lives 100 years of his. All that time Creation goes on. When he is of age 100, he is taken in into Brahman. Along with him all the worlds, jIvas and all that was created would go and merge into Brahman. Brahman alone is there now. Whatever time was spent in all this creation, an equal time goes on without any creation, but with Brahman alone. Then Creation begins again.
When the lifetime of Hiranyagarbha ends his Creation work ends and he merges in the ParamAtmA. This event is called ‘Adyantika-pralaya’. You may recall I earlier mentioned it and told you I will come back to it later.
For the majority of of us jIvas who have a lot of karma balance and instead of going on the path of Karma-yoga, or Bhakti, or Yoga or JnAna, have to repeatedly die and be born, they are destined to suffer lakhs and lakhs of janmas till that pralaya. He who goes by the jnAna path merges in brahman in this life itself. The others who are ‘upAsakas’ escape from the birth and death syndrome, but still do not get the advaita-mukti. They go to Brahma-loka and from there at the time of Adyantika-pralaya dissolve in the very brahman along with Creator BrahmA.
What would be that Brahma-loka like? He who reaches there would not have either the internal enemies like lust, anger, etc. or the external enemies like disease, heat and cold, asura, etc. Their life will be pleasant and pure. This is true of all kinds of upAsakas who go there.
Besides this, for each particular kind of ‘upAsaka’ it will be different.
For the Karma person, it will be a place where whatever he desires that is not faulty will be fulfilled.
For the Bhakti person, it will be a place which has the favourite deity that he wanted to reach. Brahma-loka does not mean that there is BrahmA there. Various bhaktas might say that even beyond, further higher up, there is Vaikuntha (the loka of Vishnu) and there is Kailasa (the loka of shiva); but really it is this Brahma-loka that appears to different viewers in a different way. The same paramAtmA shows up as Vishnu, Shiva in the ‘different’ lokas.

continued...

Ravi.N

  • Hero Member
  • *****
  • Posts: 4059
    • View Profile
Re:The nAdis of The Heart
« Reply #32 on: September 01, 2013, 09:56:16 AM »
The NaaDis of the heart: JnAni’s life rests, Other’s lives leave continued...


Incidentally, BrahmA is not the favourite deity (ishhTa-deivam) for no one! Then why is this called Brahma-loka? Maybe that is exactly the reason!. Let me explain. The ShAstras assign this Hiranya-garbha loka only to those who perform their religious rituals without desire for the fruits thereof, but as a path to mokSha. Not only in the spiritual type ShAstras like Upanishads but also in Manu-smRti, which is a Dharma-shAstra, the assignment of Brahma-loka is only for such persons. He does not have a favourite deity in particular. So on the plea that he goes back from Creation to the Source, the world that is the path from one to the other is given the name of the Creator. Maybe,in a lighter vein, one might say that if it had been named after one of those favourite deities, the others in the same category might object to it!
We can be more ‘generous’ and include some more in this list of ‘upAsakas’. Originally once upon a time only the Vedas were there all over the world. Later, in the other countries, somehow it all got mutilated and in course of time, the very fact that there was a vedic path was itself forgotten. At some places some great men established a religion or a religious philosophy – and these were made in such a way that it promoted devotion to the divine, good character and spirituality. All those who follow these other religions and religious works may be included in the list of ‘upAsakas’. We may even suppose that they will also go to Brahma-loka and that will be their ‘heaven’ or ‘the relieved state’ which is their goal according to their belief.
We can be even more generous and broad-minded. Once our Vedic religion itself was objected to and there were founders of other religions. Let the matter be whatever with these Founders. In fact our Vedas have said (see Br. U. IV.3.22) the Veda is not a Veda beyond a certain stage. Maybe one or two people might have transcended by themselves the ritual regimen of the Vedas. Let us not try to infer anything about those individual people. But unlike the avaidik (i.e. which do not accept the vedas) religions that sprang up in other countries, other religions in our own country were established by objectors to the Vedic religions that prevailed here. I am now speaking of those who came in later times in these other religions. They have been following these non-vaidik religions as their veda and have been revering, with devotion and dedication, their founders and other important persons as much as we revere our rishis and Acharyas. They cannot be faulted for this. For them also it is possible that Brahmaloka is their destination. For them it may be exactly what they think it is – void or whatever. Whether Ishvara gives them Brahma loka or so, let me have the credit of being ‘broad-minded’ for giving them this! If you ask the hard-liner Vaidik people, they might not agree with me. They might opine: ‘If those who belong to the non-vaidik religions follow their religion steadfastly, as a consequence they will be born in their next birth in some vaidik religion and only by properly doing the upAsanAs there they will reach Brahmaloka’.(Mahaperiyava is so very candid on this and doing this balancing act as only he can!We can safely go with him and trust him completely-Ravi)

continued...

Ravi.N

  • Hero Member
  • *****
  • Posts: 4059
    • View Profile
Re: nAdis of the Heart
« Reply #33 on: September 01, 2013, 09:59:36 AM »
The NaaDis of the heart: JnAni’s life rests, Other’s lives leave continued...

It is not as if only the mokSha of the ‘dualistic’kind is what will be obtained by all the followers of the Bhakti path till the end. That was said only with respect to those devotees who circumscribe themselves by a non-advaitic philosophy. But in actuality, when one adheres to bhakti that comes from the heart and overflows in its own natural way, it cannot be circumscribed by any boundary. Such were the devotees, like the Alwars and Nayanamars. Instead of limiting themselves to visishtadavaita or shaiva-siddhanta, they just allowed themselves freely to be led by their noblest emotion of bhakti, wherever it tossed them, to whatever experiences they were subjected to. For many of them, even this process was not enough; they were not satisfied with doing this from outside, they wanted to be one with their Ultimate. They poured all this in their songs and some have sung about the non-dual experience that they were blessed with. Such travellers who journeyed on the path of parA-bhakti and were led on to the continuous state - *anusandhAnaM* - of one-ness, will not go to the saguNa-brahman of Brahma-loka. Instead they will reach the MokSha of non-dual Realisation (*advaita-sAkShAtkAra-mukti*).
The person who by himself does not do any yoga-SAdhanA, but keeps on praying to God that He should grant him advaita-mokSha, to him also the Lord grants the Brahma-nirvANa, that is superior to Brahma-loka. What the pilgrim on the jnAna-path obtains, through his SAdhanA, without recognising that it is also the Grace of God, this devotee-type person obtains by prayer, knowing full well it is the blessing/benediction (prasAda) of God. Of course elder traditionalists in our religion may say that the Lord might not just give him advaita-mokSha on a platter, he will also be turned towards the jnAna path and then only he will be made to reach his goal.
Thus there are several yogas. In one of these it has been stated that one should hold on to the primeval shakti, hold on to it and rise on the sushumnA nADi, chakra after chakra, and finally through that Power reach the Source of that Power, namely the ShivaM that is Brahman and unite with it in one-ness. And that mukti has been depicted as an advaita-mukti only. For such upAsakas also, we may be sure that the destination is not Brahma-loka, but the advaita-mukti itself.

continued...