Jivas look for Redemption?

   Redemption is liberation, emancipation, release from bondage, mukti or moksha. The jiva is supposed to be the product of sat, chit and ananda, and as such, there is no question of its liberation as long as it is reveling in joy and happiness. But, this is not the case. The jiva comes into a gross, embodied, blemished state from its pure state and is governed by a number of factors beyond its control and thereby suffers. This suffering makes it seek liberation from its embodied state.

   In the first instance, it is not clear why the jiva should assume a gross body. The descent of the jiva from its pure and pristine state of sat, chit and ananda is also not explained clearly. It is simply attributed to the 'Will of the Lord'! May be, it is the Lord's sweet will and desire! But why should the jiva suffer? The answer is clear. The jiva, in fact enjoys its existence in its physical, gross embodied state since the Lord has provided for all the enjoyment of the jiva such as food, drink, entertainment, recreation, etc. It is the over-indulgence of the jiva that causes the suffering and God is not responsible for that! Hence, the jiva suffers due to its own ignorance and seeks redemption!  

   Thus there arises the problem of jivas looking for redemption. The scriptures provide several means of redemption of the jiva. These include sat sang, svadhyaya, nidhidhyasana, japa-tapa, yajnya, daana, tapas, etc. The best way to redemption is surrender to the higher power, sharanagatim. Once you surrender to a guru, there is nothing one can do!

Faith and Belief System

   Indians are mostly emotional when it comes to religious faith and belief. Broadly, the people follow Shaiva, Vaishnava, or Shakta system (worship Devi -Devata). Nobody questions why one follows any particular system since much has come as a family tradition. Howver, the trend is changing fast. Now the modern (so called?) youth do not bother about any religion, caste or creed and just mind their own interests! Most of the young people do not believe in any system of worship of God or even respect elders and think it is rational? This trend is mostly attributed to lack of time since they are running to schools and colleges, or friends and engaged in other activities. Now, the question is not 'who is right or wrong'? It is about the trend.

   The questions of religious faith, caste and creed, have lost all meaning due to the life style, increasing pressure from outside and guarantee of freedom under Constitution. Even conversion is barred now!

   What the Gita says in this regard is interesting. Bhagavan says, "Do not disturb one's faith. Let them follow whatever they like. Ultimately all come to Me. Some come directly and most come by detour and waste their time. The latter are fools, mudhas!"

   In fact, the two dominant forces- desire and fear, govern the faith and belief systems of the people. Desire prompts invoking some higher power for success. Fear of losing is another. When a person is ignorant, afraid of the unknown, he/she runs to a super power, God. People pray God for favors or adore God simply for the sake of adoration!
   However, the underlying principle is "There is a Creator and an unknown power that protects, prompts us for action." Spirituality comes into question here. Since this is an unknown factor, many do not bother to know about this. Those who inquire into this supreme power that governs the universe will come to know the forces and call it by names of Gods! Those who dwell in materialist world will jot question these invisible forces.

Shivaratri

    The nation is celebrating the festival of Shiva today, 21st February. It is significant that the entire ciuntry- 'aa setu Himachala', from Kashmir to Kanyakumari, there is the tradition of Shaivism and the devotees throng to Shiva temples to worship Shiva. Incidentally, Kashmir is the Center of three faiths- Vishnu, Shiva and Shakti! Shree Nagar, Sharda, Vaishno Devi, Anant Nag, Awantipora, etc.  are all the sacred centers of Hindu shrines. The Village Sharda is at the confluence of Rivers of Kishen Ganga and Sharda. The Histroy of Kashmir is replete with Great Kings, Palaces and Temples.

   Now, as to the etymology and the esoteric aspects of all these Deities are very interesting as revealed in 'Shreevidya', an ancient text traced to Shree Nagar, Kashmir! It contains 'Sri Chakra' the Cosmic Plan. It starts with a point, 'bindu' (Shiva) and then the same expanded into three points, 'tri- bindu', forming a triangle!  The Bindu is Shiva, potential 'Energy' and the 'Triangle' is the Shakti of Shiva, the Kinetic power. 'Shree' is the Goddess, who, initially stands for the three 'Shakti'. The three 'Powers' are: Knowledge (jnayan), Action/Resources  (kriya/aishvarya), and Will (ichha/ 'chit'). Thus started the system of Shakti as a religious sect, Shaktas, the worshipers of Shakti devata like Adhya Shakti, Gayatri, Savitri, Kali, Durga, Chamundeshwari, Saraswati, Sharada, Parvati, Brahmi, Lakshmi, Vaishnavi, Shambhavi, Rajarajeshvari, etc.. The same is true of Shree Lakshmi Narayana where the potential Energ of Narayana is vested in Mahalakshmi as the Shakti, Ichha, Aishvarya, Bala, Virya, and Tejas.

   Now, coming to the Shiva Ratri, its the day of 'Enlightenment'. The posture of Shiva is one of deep meditation, Samadhi, The term 'Ratri' is often mistaken for night, darkness. The Pancharatra Agama shastra makes it clear. 'Ratri' stands for 'Enlightenment', dawn of knowledge. The auspices day of 'Shiva- ratri' is the day when the devotee is enlightened, taken from tamas (darkness) to jyoti  (Light)! The devotee is taken from ignorance to knowledge, from death to immortality. The entire night of Shivaratri is devoted to praise of Shiva in the Vedic tradition, chanting namaka and chamaka. The devotees chant the praise of Shiva offering their prayers in 'namah' and pray for activation of the powers within (us) in 'chamaka'. Thus the Lord manifests within as Shiva.

  Shiva is actually the sounds of one'sown breathing! The sounds of shvasa (breath), such as, 'sa' of in-breath (puraka/uch-shvas), and the sound 'ha' of out-breath (rechaka/nih-shvas) are the powers of creation and dissolution. The silence between the two is 'kumbhaka' where the Lord Shiva rests! The devotee in deep meditation rests in kumbhaka in Shiva-shakti combine and attains eternality, immortality, moksha. Thus, the auspicious day of Shivaratri is the day of enlightenment and liberation. Initially, Shiva became jiva and created jagat. Now, Jiva withdraws from jagat and turns to Shiva and merges in Him.

Stages of Human Development

   The evolutionary history of mankind is explained in the scriptures by the learned sages, as well as, in the science text books by the modern scientists. The epics are a good source of diverse views of development of mankind, but little understood, even today! We certainly do not understand how and why fish (matsya), turtles (kurma), wild boar (varaha), horse (hayah) and Lion (simha) cats, goats, monkey and other heads are given to human body and samskruta shloka are given to explain them as Vedic gods! The sphinx riddle is really a riddle! Who, why and how did they make the Nrsimha (Lion-head) and the female-head Goddess of Sphinx in the Pyramid of Egypt? May be they are stages of development in the evolutionary scale? Similarly, we do not know whether really man emanated from monkry, urang-utang, gorilla and chimpanzee? The fish may have become amphibian and reptiles and birds are avian creatures! The Darwin and Neo-Darwinian theories try to explain the evolution from monkey to man. However, there are controversies in all these. But one thing is certain that human evolution is a long-drawn process. 

  Sri Aurobindo gives a beautiful account of evolution in four stages (of development of consciousness)- physical (gross body), ethereal (pranic), mental (psychological) and the spiritual (divine). Further, in each of these four stages, all the four stages of development, such as, physical-physical, physical-ethereal, physical-mental, and and the physical-spiritual  are evident!  In the first stage it is all about 'Life' in its physical form. It has its origin in water and soil, food (annam). This is akin to life forms in plant kingdom! Then comes the life-force in its automotive state as 'prani', wandering for food in an instinctive manner, Then comes the mental development at the level of the primates, the monkeys. This state of evolution is leading to primitive man- hungry and wandering in search of food, and, thus remains still in its initial stages (may be money, power, and riches now?). In this sense, man is not yet fully developed in his mental faculty.
   The next stage is supra-mental sate where the mind is fully developed, consciousness is highly expanded, and may reach the highest level of pure (divine) consciousness. That takes time! These stages are in line with the avatars of Vishnu from Matsya, Kurma, Varaha, Narasinha to Ram, Krishna, and the Buddha. There seems to be no alternative for man, but to evolve further giving up his narrow selfish mentality!  

Rise and Fall of Jivas

   It is often stated that, 'the jiva has fallen' from grace! The way the jiva lives here on earth proves this point. The jiva, in its purest state, is pristine, Light! It is rather a curse, the prarabhda karma that the jiva has taken this mortal body. Although it is stated that 'karma' is the root cause, it is not very clear whether this karma phala is due to action in previous life or it is sheer fall from grace, curse (of teachers, seniors, mentors, etc) of persons whom the person has shown disrespect! We often hear these words. It is prarabhda. Now, the next option, once the jiva has taken life, embodied itself, is to rise in its state of mortal existence to one of divine state, by acquiring purer state, clear conscience, and get clear of prarabhda? Once the jiva attains to its pure state, it has risen to higher levels of consciousness and will not be embodied again, or return to earth (becomes lighter than Hydrogen?). Bhagavan assures that there will be no rebirth (punarjanma na vidyate|) 
     However, there is  mystery. The mystery of Life remains a mystery forever! It is a mystery not because it is not visible, nor is it because any scientific and rational explanation is ever possible, but because of its very nature! The true nature of the jiva is such a mystery that no words are there to express it! Now, this mystery is beautifully explained by none else than Bhagavan Shree Krishna in the Bhagavad-Gita. The supreme Lord says, "He is a magician, 'mayavin'. He wields His magical wand and creates, rather, projects and withdraws the world. The visible objective phenomenal world is a make-believe one! And, as such no plausible explanation is ever possible!

   But, then there is the question of rise and fall of jiva in its existence as an earthling in this death-knell, mrutyu lok, where all that appears have to deteriorate,diminish, disintegrate and finally disappear? This question is also answered in the Gita. The jiva is given an opportunity to experience its true nature during the given span of its life. The jiva has to try its best, using all its faculty at its command to know its own true nature. The scriptures give a hint. The true nature of the jiva is supposed to be sat, chit and ananda. Actually, it is 'sat' only that manifests itself as 'chit' and, finally gives rise to 'Ananda', supreme bliss, joy, happiness! But, this 'sat' is not visible! In fact, it is not there, at all! It, the 'sat' disappears the moment it manifests as the other- the 'chit', the consciousness that brings awareness to the jiva as to its nature. 'Sat' is the basic principle.

  This leads us to the question of the real meaning and purport of the term 'sat'. The term 'sat' (samsk.) has several shades of meaning. The meaning of the tern 'sat' is 'satyam', meaning 'truth', as generally believed. This is not the only one. Another terms 'sada', meaning existence is found in the Rk Veda, nasadiya sukta, Mandala X. This is the true meaning of the term 'sat'. 'Sat' or 'sada' or existence is the primordial state that is not well established! Hence the Veda says, "The primordial state is one of neither 'sat' ('sada'/Existence) nor, 'asada' (Non-existence). There is nothing to prove here! we cannot take refuge in any scripture to explain this state of existence or non-existence, called brahman, the 'tyat' ('tat' or 'THAT). So one must be very careful while dealing with these terms - sat, asat, brahmn, etc! Al;; these are beyond human inetlligence, understanding and comprehension!.

   

Decline in Consciousness

    At the end of the Mahabharatha War, Uddhava, a close friend and charioteer of Shree Krishna meets Bhagavan and chides Him saying, "What is this happening? There is no sign of end of unrighteousness, adharma, and you say my job is over and am leaving?" In reply, the Blessed Lord says, "My job is over since these Yadavas are killing themselves and they are afflicted with the curse of Brahmins!" The question of decline in Consciousness is also one of the question of righteousness, dharma. Both dharma and prajnya work together in unison.The decline in consciousness started with the greed of Kauravas, symbolic of a hundreds of vices in humans. The decline in consciousness or decline of dharma started almost 3500 years ago! It is showing its results now. Drunkards, criminals have come to power and there is no control over law and order and consequently there is a sense of anarchy. There is no peace in society. People behave senselessly. Population growth has added to the misery. All these are due to decline in Consciousness level in human society. It should be noted that if there is a decline in consciousness, it can also be enhanced by taking recourse to yoga, proper education and inculcating discipline in youngsters! 
   There are descriptions of ascendance and descend of Consciousness and methods of attaining higher and higher levels before one discards the carnal body. I is one. Kundalini yoga is another. Dhyana, tapa, and samadhi is yet another, and all these help one to rise his/her level of perceptions about the world and the Self. However, it is essential to undertake yogic practices under an able teacher, yogacharya. Shree Krishna comes as yogacharya in the Bhagavad-Gita and teaches how to take to yogabhyasa. However, the question remains, "What is Consciousness and what are the different levels of Consciousness"?

    Consciousness is one's ability to perceive, become aware, experience the reality. But this faculty is not fully developed in the humans, as yet! At present, the ability to perceive is limited to the sensuous world, the world of senses, hunger, thirst, and rest and recoupment. The entire life is spent in fulfilling the basic needs, hunger and there is no end to desires of the senses! The consciousness is thus limited to be aware of these basic requirements and fulfill them. The yoga takes us to higher and higher levels- beyond the hunger and thirst or food and water, in jagrata, and svapna and sushupti. The fourth is the turiya where the first three are dropped! The fourth is the transcendental meditative state. The fifth one leads to the state of deep meditation leading to savikalpa and nirvikalpa samadhi. The final stat is the brahmn, at sahasrar level, the highest level, the pure Consciousness where total awareness of one's self only exists!

  Now, the present level of consciousness among the people of the world seems to be deplorable! The world is undergoing a total transformation. The ancient civilizations are forgotten. The world is witnessing large scale refugee population migrating from their homeland to avoid persecution.There is an undercurrent of hatred, ill-will, and strife and there is no sign of love, compassion, sympathy from the ruling class! Selfishness, greed, and craving for power are dominant. With the result, the people suffer at the hands of the ruthless rulers. The decline in levels of human consciousness is evident from the petty wars and inner conflicts. Any conscious person would try to help the downtrodden, less fortunate people. But, the world is witnessing a very different kind of warfare- one of economic nature. Poorer nations are to lose in this economic warfare.  

Advice of Elders

    These are the preliminary instructions that are generally given by our fore-fathers and teachers in order to help us to expand our spiritual knowledge so that we can proceed on right path in this life. This is the surest path to liberation, mukti for those who desire it. We all utter the term I without ever clearly understanding what it means! Everybody uses this term ‘I’ to refer to the body, mind and ego. It is a pronoun of the Subject ‘I’, and the object of reference. But who this ‘I’ is/am? The moment one realizes this “I”, the ‘Self’, the journey ends. It is as if that i am born only to realize who i am!

    If Shiva is consciously aware of Himself, the world ends! If He is aware of the other, the universe begins. All the scriptures, especially the Rk Veda says that it is Rudra who is the ‘I’ seated as Time (kaala), as Bheshaja (dhanvantari/vaidya/doctor), the Controller (yama) in all living beings. The ‘I’ that we all refer to is He, Rudra, in the strict sense. We all experience the Self. When we breathe, He breathes! He is the breath of the breath; the vital force (prana) of the prana. In fact, we all rest in Him- It, That (‘tyat’), the eternal Truth. It is the space within which the mind goes and finally rests along with all the restless sense organs at night in deep sleep (sushupti)- behind closed eyes, ears that cannot hear, nose which does not smell, tongue that does not taste, and the skin that does not feel the touch. The organs of action are peacefully resting. The Soul is the resting place for all that are tired. All names and forms, functions and sounds, words and speech rest in peace in soul at night only to reappear again (after a restful retreat). Everybody goes to sleep in ignorance every night only to get up in ignorance the next morning. Only those who keep a vigil all through night to find out how the jiva is resting in peace with its soul/Atman and experiences the peace and tranquillity of the Atman united with the super soul, paramatman instantly becomes a yogi. It opens up and goes about as a jnyani the next morn. There is no more darkness and no more the dualities of night and day, pain and pleasure, happiness, joy and misery, here and there, now and then, etc. to such a yogi. He has transcended time, space, causation. He is a liberated one- jivanmukta, sadyomukta- now, instantaneously, not after death.

    What happens when the jiva finally comes to the end of its journey? It sheds off what all it has acquired since the beginning. With all its yogic practices and siddhi, it climbs higher and higher to reach up to Brahmn. There are several Vedic and Upanishadic statements in this regard. “That entity (the self), after enjoying himself and roaming in the dream state and merely witnessing the results of merits and demerits, hastens back in the reverse way to its former condition, the waking state. Just as a heavily loaded cart moves along, creaking, even so the self identified with the body, being presided over by the Self which is all consciousness (the Supreme Self), moves along, groaning, when breathing becomes difficult at the approach of death. When this body grows thin-becomes emaciated or disease-then, as a mango or a fig or a fruit of the Banyan tree becomes detached from its stalk, so does this infinite being completely detaching himself from the parts of the body, again move on, in the same way that he came, to another body for the re-manifestation of his vital breath (prana). Just as, when a king comes, the ugras appointed to deal with crimes; the sutas and the leaders of the village await him with food and drink and lodgings ready, saying: 'Here he comes, here he comes,' even so, for the person who knows about the fruits of his own work, there wait all the elements, saying: 'Here comes Brahmn, here he comes.' Just as, when the king wishes to depart, the ugras appointed to deal with crimes, the sutas and the leaders of the village gather around him, even so do all the organs gather around the self, at the time of death, when it struggles for breath.” [Yajur Veda, Brih. Upa. IV, III- Investigation of the Three States, 34-38]. But the journey continues until and unless it seeks total emancipation. But when is that total Liberation, mukti and how does it come? Does it come with Knowledge?

The Atman knows everything since it is the Jataveda who knows from the beginning everything. It is omniscient and omnipotent. The things lost inside the house cannot be found in the streets. The inner lamp only shows that is hidden within. One has to visualize the inner Light. There are many a great souls that are born jnyanis such as Ashtavakra, Raikva, Shuka, or Janaka. These are our guides.

   As already pointed out, the para (Spiritual or the adhyatmic) vidya concerns the soul; the apara vidya (Material sciences) concerns the objective phenomenal world. The apara vidya is of mundane interest that is binding, while the para vidya lets the embodied soul free. The embodied souls are interested in apara vidya since it is endowed with the senses that are always out-going in search of food and entertainment. Nobody is interested in the supreme knowledge (para vidya) that opens up door to higher levels of Consciousness.

    The jiva is ignorant of its true nature and foolishly depends on the fickle mind and goes after the ever-shifting sense temporal objects and sensuous attractions. In the process, its desire is fuelled by insatiable objects. This leads to a chain of reactions culminating in successive rebirths. There is no escape for the jiva from this eternal bondage. Only true knowledge, the knowledge of the Self can release the embodied soul from the shackles of the attractions of the phenomenal mundane world. When the jiva realizes the futility of the search for sources of happiness in worldly pursuits, sensual enjoyments, it gives up the chase. It realizes, sooner or later, the nature of the ever-fleeting temporal world. It finds fault with its own adjuncts such as the fickle mind and its dependence on the senses that are never tired of going out in search of the objects of desire.

'iha', 'para' and 'param'

    The term 'iha' refers to what is our current status as an earthling (aihika jiva), a jiva attached to earth by Gravitation. Apart from this there is no plausible explanation why one should be attached. In fact, all attachments, moha, begin here. this attachment to the physical elemental body (bhoutika sharira) is the first principle that makes the jiva stay-put once it arrived here as an energy particle, Light or photon, an ion or Atman (Vedavidu-That Knows All!). However, the story does not end here. In fact, a beautiful story unfolds hereafter! This unfoldment of inner beauty knows no end!

   The term 'para' refers to the other (than this here- aihika). It is, it is not! This is the Vedic expression. This 'para' is the other and we do not know whether it is or it is not! It exists as an invisible entity that almost appears to be nothing, but is everything! This is also the Vedic statement regarding the true state of the jivatman in its subtler state. This is 'param', dearest or the most loved one! This the perceiver who perceives the external world! The supreme Lord emphatically states that "I am the Self of all!". Thus the term para refers to the vast expanse of the inner world. The jiva may travel to the core of  its self and reach here! But, this inward journey needs a mentor, a guru! The inward journey starts only after the doors to the external sensuous mundane world are closed! One cannot stand both outside and inside of the house. But our experience is that we never close the doors to the external world even when we enter the house and say 'good night' and go to sleep! our mind wanders throughout the night only to flare up again! Thus, it seems inward journey of the jiva is a remote possibility! 

  

'Aihika Jagat'

   The term 'iha' in samskrutam means 'here'. This physical world in which we are living here is a myth, a mysterious one since it comes out of 'nothing' and from 'nowhere'. The mystery lies in the fact that what was 'nothing' had the objective world within it! Moreover, the term 'nowhere' had the principle of time (now as kaal) and space (here akasha) within it! The Time and Space appeared as soon as the Light traveled from the Sun and the objective world manifested as soon as the Lord willed! Thus, no wonder,everything existed in subtler-most invisible form and accrued into gross forms of objects, The sequence is such that supreme brahmn manifests as subtler invisible forms of space (Akasha), and fills it with air (vayu), fire (agni), water (jal), and earth (prithvi). Then, these elements are bestowed with their respective qualities (svabhava) such as nama, rupa, and guna, The Lord created the jiva with sense organs to experience these qualities and entered into them! tad srushtva tadevanupravishat | Thus, everything manifests from subtler to gross forms due to will of the Lord!  The supreme Lord has meticulously planned and executed this phenomenal world, including the jivas! Now, the mystery is clear. This mystery of creation can be seen in every single object that we perceive! Everything in this world, including our physical body, has subtler-most existence as invisible form of bhoot (bhu and ta means 'that which exists on earth')! 

    The aihika jagat is the perceived physical world. It depends on the perceiver. The perceiver is the jiva equipped with the sense organs to perceive this world. This aihika is also 'daihika' since it depends on our physical body, deha. There is also the fundamental principle that, "the perceiver and perceived are 'One' only"! This perceived physical world is transitional and disappears the moment perceiver shifts his/her attention to it! Normally, the jiva refuses to think about this transitional world, aihika jagat as unreal or illusory, mythya. Hence the problem! The physical world (aihika jagat) disappears the moment the jiva realizes how this physical world has come into existence from the combination of the five elements, pancha mahabhuta!

   The most intriguing part of the story is that the transitional phenomenal world of objects is controlled by invisible forces such as time (kaala), space, and causality! Each sense organ has a hundred attractions towards the insatiable sense objects! The jiva suffers from the pull and push of not only these attractions, but the memories of experience in the past, as well. There is no end to this search for happiness. The memory haunts even when the jiva experiences its most desired objects and each and every unfulfilled desire becomes the eed for next birth!

'Aihika' (Mundane) and the 'Paramarthika'

    The world is of duality and there is no doubt about this. But, this is the our perception due to ignorance, avidya. This avidya or ajnyan is not the inherent quality, but the acquired one! We have acquired this ignorance due to our association with the ignorant! Every thing that we are associated with here in this world, 'aihika jagat' is of ignorance. Here ignorance is not lack of knowledge, but knowledge covered by sheaths of qualities such as attachment, ego, anger, greed, etc. Thus, our ignorance is due to acquired qualities of Nature (prakruti) and knowledge (jnyan) shines again as soon as these acquired qualities are shed off!

   The essential nature of the jiva is sat, chit, and ananda. Unfortunately the jiva has forgotten this! Now, only an attained person, guru shall help the jiva to remember this. The guru comes here as an electricity Department Lineman who connects our house with electric power. The electricity flows in the wire on the Pole and the house is well equipped with the accessories to use that. However, the connection has to be there from the Pole to the House. As we know this requires a number of formalities such as application, payment of prescribed fee, sanction order, etc (that are cumbersome these days!). So also, the jiva has to make the necessary preparation. The guru will not come unless the jiva asks for one and the supreme Lord has to bestow His grace on the jiva and this depends on the earnestness of desire of the jiva to seek the help!

    Now, this duality is the cause of our ignorance. One only becomes two and many is the fundamental principle. To seek this 'Oneness', the underlying principle of creation is the first task of every jiva! But, this search for the true nature of existence, this 'Oneness' is not there in the jiva since it has waded far and deep in sansar, the aihika, physical world, full of sensuous attractions. The jiva does not seek the help of a guru since there is no desire and the conseqent effort in this direction. Hence redemption is a remote possibility.