Dissolution (Laya)- Viashnava Concept

 The Viashnava concept of life is one of total fulfilment and emancipation at the feet of the Lord (sayujya). It is one of total surrender to the 'Will' of the Lord. The Vaishnavites believe in bhakti, jnyan and vairagya. Hence they take to worship of the Lord Vishnu right from the beginning and make it a ritualistic way. in Lakshmi Tantra, it is stated that, the yogi continues to exist in transcendental form, the true nature of vaishnava emancipation, mukti. The emancipated being is not absolutely extinguished in the existence of the 'Absolute Being', but is lifted up to the level of transcendental existence. This existence is identical with that of 'Shakti'. The concept of emancipation basically depends on the concept of Shakti (Mahalakshmi)  and Her relation to God (Narayana) in the sense of two-in-one,and secondly on the concept of jiva and its relation to God, as being parts of a whole. These are elaborately dealt with in the Bengali tradition of the Chaitanya school. (Introduction. Lakshmi Tantra, Sanjukta Gupta, MLBD)

'Srushti Rahasya' and 'Sthitigati'

  The secret of creation and the nature of sustenance are well documented in a number of scriptures. Lakshmi Tantra explains how Shakti is mainly responsible for everything that exist! Pancharatra Agamas, Vishnu Purana, Ahirbudhnya samhita, Jayakhya samhita  and other scriptures also explain creation. There are different levels such as go loka, tapo loka, deva loka, the realms of manu, pitrus, etc. However, yogashastra makes it amply clear how all these exist in our own mindor consciousness! The sthiti (Existence) and laya (Dissolution) aspects are elaborately dealt with.  

  AT the first instance, there are Thirty-five sattvata realities, transcended by brahmn. The highest is god or 'Bhagavan'. absolute void (brahmn, also, where God lives- the Highest seat/Parmam dhaman), Param Purusha (The Highest Person), shakti, niyati, kaala, sattva,rajas, tamas, maya, prasuti, prakruti, antahkarana (buddhi, m anas, ahankara), and the ten indriya (five jnyanendriyas and five karmendriya. These govern all that exists as the cosmic entity.

 Bhagavan includes all divine manifestations. Purusha (Vishnu) is the Man- the living being (?) and his shakti is called Mahalakshmi. It is here, what the sages say as, "God created Man in His own Image and in turn, man created God." Kriyashakti or the active aspect of God is Mahalakshmi. Niyati is mahavidya (cosmic wisdom) 'Kaala' is Mahakali, the Primordial Nature and the material source of creation.  

  Thus, we as the mortals can find our place in the Creation as the Indriya created to experience the creation! But for this, there is no other purpose, as it seems, for our existence. The question of liberation, emancipation, mukti, moksha, etc. do not arise here. These are left to the jiva that is tired of the worldly existence and says, 'enough is enough' and seeks redemption.  

 So, it may be surmised that the jivarashi appearing here on this earth have no other business but to sustain itself on whatever is available and keep itself  busy with whatever it is interested? The jiva is thus just a product of the elements coming out of and getting reverted to its primordial nature!

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'Karma' and 'Jnyan'

The terms 'karma' (Action) and 'jnyan' (Knowledge) have much deeper meaning and connotation than they appear to be at the outset. Karma is action, as also, the fruits of action (karma phala) both accumulated, carry over and recurring! It is very difficult to know what sort of karma afflict us in our life. There are actions stipulated in the scriptures (shastra vihita), prohibited (nishidda), and ordained (obligatory or mandatory) actions for different age-groups and states of life. As regards, 'jnyan', there are the lower, worldly (aihika) and the paramarthika (other-worldly)!and some special nes for those who seek liberation, mukti, moksha.

Chapter III of the Bhagavad-Gita deals with 'Karma Yoga'. Here, Arjuna wants to know why the Lord, asks him to do the ordained duty (here, 'fight the battle' as kshatriya) although He is of the opinion that 'Jnyan' is superior to karma. The Lord has explicitly stated: nahin jnyanena sadrusham ! meaning, 'there is nothing superior to Jnyan'. Still He asks Arjuna to do his duty. So, Arjuna wants to know why the Lord is asking him to do his duty (karma) when 'Jnayan' (Knowledge) is superior to karma (action).

  Here, the problem is very complicated. The Lord has made it clear that 'one should perform the assigned job without expecting any reward! In fact, no body understands what He speaks'! Normally, the mortals are driven by desire and perform action to fulfil their desires. It is really difficult to understand the spoken words of the Lord. He, the Lord says, to do your duty is a right but to award the fruits of your action is my prerogative. It is My sweet will and pleasure that I give whatever I want and that to whenever I wish. However, He assures that justice will be done and He would give nothing more, or less, neither early, or late! So the best thing for us is to do our ordained duties without bothering about the fruits  or rewards. This sort of surrender to the will pf the Lord is the way to redemption, emancipation (mukti). There will be no bondage (karma bandhana) when action is done without  any expectation in return (nishkama karma). This indeed, is the the real 'jnyan' and, action done with this knowledge yields is superior to action done without this knowledge! 

Raja Vidya,Raja Guhya Vidya.

 idam tu te guhytamam pravakshyam...! (Ch. IX)

  The Supreme Lord says, "I shall tell you about the most secret (Knowledge)"  He is revealing this knowledge to Arjuna saying, "You are dear to Me". Hence, whoever becomes dear to Him will get to know this, not all! 

 What is this secret? Arjuna is baffled. He says, "My Lord, how can I understand this, if it is secret to you? The secret revealed here is really a big secret Btrahmavidya, Atmajnyan, and a yogopanishat. It is the knowledge concerning one's own Self. The secret has to be revealed by a teacher, a guru. It is revealed in the ears to the disciple who is seated close, upa vishad. This comes as an apta mantra when meditated upon will reveal the Self, the Atman.

 It is also important to note here that this secret cannot be obtained from any other source. The scriptures, at bet, can, at best, guide us; but, these cannot reveal the Atman, brahmn! This knowledge is to be obtained by self-effort. It is Atma sakshatkara, visualizing oneself!, 

  The easiest way is to attain to 'Self', Atma sakshatkara, is to wait upon the Lord for His Grace. This Bhagavad anugraha is a must. It is He, who only can bless the one whom He likes? So, it seems there is no other way but to constantly meditate on Him!

Gouri and Ganesha

 It is very interesting to know that the public celebrating Ganesha festival is credited to Bal Gangadhar Tilak. It is Tilak who used this public celebration during the Pre-Independence days to unite people. It started from Pune and Mumbai and gradually it picked up all over Maharashtra and Karnataka. However, performing Gouri puja as  hatalika and svarna gouri is restricted. When Ganesha and Gouri are worshiped it is strange that Shiva is left out?

  It is Srikrishna dvaipayana who is called Vyasa Deva who scripted the eighteen epics, six of which pertain to Shiva. Besides this, we have a number of scriptures that depict Ganesha as the preeminent God, who is worshiped first to invoke His blessings before taking up any function. Even God worship Ganesh! Ganeshs gets the first place, prathama vandanam! There are always three versions of all scriptures. It all depends on the level of understanding of the people. First level is bhoutika (physical), the second level is manasika (mental) and the third one is spiritual (adhyatmika). The third level is almost beyond the ability of common people. 

  Physically, we have the Shiva lingam, the elephant-faced Gajanana, and Parvati Devi worshiped in temples and at home. Actually, Shiva represents the King of Kailasa parvata region, with Parvati, daughter of the Mountain (parvata putri) as his queen. Ganesha and Shanmukha are mentioned as thir children. This dates back to 500 000 years.  

 The second level is that of  manasika or mental images. Here, Shiva is Parameshvara, the supreme Lord of the universe. It is as good as the Sun for us. Parvati is the Earth. Ganesha or Ganapati and Shanmukha, the former made of clay and worshiped  is symbolic of all jiva rashi.

 At the adhyatmic level, it is stated that Shiva is the vital airs, pranashakti. Breathe in is 'Sa' and breathe out is 'ha' (sa ha eva shivah!), Parvati is the physical body. Ganapati is the muladhara prajnya (basal plexus). This is how the jivarashi are protected by water, food, and air!

 

TIME

 It is the ingenuity of the humans that they have dissected and divided what does not even exist as 'Time'! 'Time' is something that has no beginning, middle, or end. Time is eternal. It may be said that the universe is so vast, deep, and immeasurably extensive and 'Time' lies beyond this! For mortals, the terrestrial beings, this concept of 'Time' (kaal) is closely associated with the Sun, Surya. We are all soorayah! Our day begins with sunrise and ends with the sunset, heralding the onset of night ruled by the Moon. The moon chandrama waxes and wanes during the lunar month- a fortnight of waning called Krishna Paksha and another fortnight of waxing moon, called Shukla paksha. In a way, it may be said that the measurement of Time begins with the birth of the Sun. Time is defined as the interval between two events, like sunrise and sunset, moonrise and moon set, birth and death, etc. However, let's see what the Vedic doctrines speak about this.

 The wise say, 'Time' is relative. All that is relative is not true! Some others say, Time is elastic. Time expands and  contracts according to one's mind and moods. A happy man, elated, joyful, knows no time. Once a college girl asked the famous scientist Albert Einstein, What is Time? The answer is very interesting. Einstein said, Dear,  

 Time draws this chariot with seven wheels. Seven are the hubs; its axle is non-death. At the head of all beings Time proceeds unceasingly, the first among the Gods. Above Time is set a brimful vessel. Simultaneously we see Time here, there, everywhere. Set face to face with all existences, Time is throne, men say, in the loftiest realm. Time has gathered together all beings that are; he has passed through all the gathered beings. He who was father has become their son. There is no glory higher than his. Time generated the Sky above and this vast Earth. The passing moments present and future, by him set swinging, are reckoned out in due proportions. Time brought forth fate-filled chance. In Time the Sun shines and burns. In Time the eye spies from afar. In Time all existences are. [Atharva Veda XIX, 53, 2-6].

  In Time is consciousness and life, In Time is concentrated name By Time, when he draws close at hand, all creatures are with gladness filled. In Time is energy, in Time the highest good. In Time is the Holy Utterance. Time is the Lord of all that is, the Father, he, of the Creator. Sent forth by him, from him all this was born . On him is it established. So soon as he has become Brahman, Time supports the highest Deity. Time created the creatures. Time created in the beginning the Lord of creatures. From Time comes the Self-Existent. Energy likewise from Time derives. [Atharva Veda XIX, 53, 7-10].

From Time came into being the Waters, from Time the Holy Word, Energy, and the regions. By Time [each day] the Sun arises, in Time he goes to rest again. [Atharva Veda XIX, 54, 1]. 

When the five instruments of knowledge stand still, together with the mind and when the intellect does not move, that is called the Supreme State. [Yajurveda, Katha Upa., Part Two, Chapter III, 10] 

Vedic verses

 There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man at death attains immortality. But when his prana passes out by other arteries, going in different directions, then he is reborn in the world. The Purusha, not larger than a thumb, the inner Self, always dwells in the hearts of men. Let a man separate Him from his body with steadiness, as one separates the tender stalk from a blade of grass. Let him know that Self as the Bright, as the Immortal-yea, as the Bright, as the Immortal. Having received this wisdom taught by the King of Death and the entire process of yoga, Nachiketa became free from impurities and death and attained Brahman. Thus it will be also with any other who knows, in this manner, the inmost Self. [Yajurveda, Katha Upa., Part Two, Ch. III, 16-18].

All this-whatever exists in this changing universe-should be covered by the Lord. Protect the Self by renunciation. Lust not after any man's wealth. If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep work from clinging to you. [Yajurveda, Isa Upa., Part 1, Chapter 1, 1-2]

'Karma' and 'Jnyana'

  "'To do' or 'not to do' that's the question". Arjuna in the Bhagavad-Gita.  

 Whatever one does attracts the fruits of action. None can keep quiet. Hence, right knowledge is advocated by the wise. 'Right knowledge' is important; but, it is hard to come by for we are at different levels of existence. Bhagavan Shree Krishna says, 'Arjuna, it is difficult to understand what i say'! He adds, 'Many scholars think they know and speak as if they have understood My words. Certainly, they do not understand for it requires a certain higher level of understanding'. Here, in Ch. III verse 1, Arjuna says, 'O Janardana, if you say wisdom is superior to action, why do you ask me to take recourse to action? Again, in Ch. V. verse 1, Arjuna says, "O Krishna, you praise renunciation of action. Tell me for certain, which is superior, action or renunciation?  Here, one should add the word 'yoga' after 'karma' (action) and after 'sanyasa' (renunciation). 'Karma yoga' means action without desire for fruits of action (karma phala). This renunciation of fruits of action is superior to action with desire for fruits of action. However, the mortals are driven to action by desire and in the course of this, the jivi acquires fruits of action and the seeds of rebirth! But, the Lord is very clear about renunciation and says, "Offer all your actions to Me. The fruits of action (karma phala) will not bind you"! This is the easiest way to escape the results of deeds (paapa and punya) that create bondage!

  Now, as to action (Karma) and renunciation (Sanyasa), it is better to combine the two and make it 'karmasanyasa! Karma sanyasa yoga is advocated to attain emancipation. Do everything as ordained and leave the result to His Will. As to Knowledge, the Lord says, "Wisdom is superior to action". Nahin jnyanena sadrusham. But, the Lord says, 'Do your duty'. Here action is advocated by the Lord. So Arjuna is confused and askes, which is better: Action or wisdom? The answer is tricky, again. It is action with wisdom. The Lord says, yogasu karma koushalam! But wisdom is not forthcoming so easily?

 The eternal question is how to perform action with wisdom. The answer is :tasmad yogirbhava arjunaa! One should perform action in the name of the Lord and thereby seek emancipation. Action begets reaction. Rebirth is certain whether one does good deeds or bad deeds. Having done good deeds, the jiva has to enjoy its fruits and take birth here on this earth where anything born has to die! So, there is no escape unless the jiva works for total emancipation, mukti, by total surrender to the Lord (Sharanagati tattva). 

 Thus, it is very clear that the tormented jivas looking for salvation have to take to Bhagavad-Gita upasane and follow the doctrines carefully. He, the Blessed Lord assures, "maam upetya tu kounteya sarva paapebhyo mokshayishyami... punarjanma na vidyate!"