Agama Shastra Texts are not easily available to us. Hence, very little is known about the range and depth of spiritual knowledge depicted in many of these! Jayakhya Samhita is a very important Samhita that explains how the embodied jiva overcomes the limitations imposed by niyati- time, space, and causality. It gives us a detailed explanation about yoga.
The illusory nature of the world or maya is the most powerful work of God. In the last few pages of Vishnu purana, we find how the illusion is created by Vishnu. The Jayakhya Samhita states that God has created the illusion as a result of past impressions, vasanas. The embodied jiva acquires the vasanas since birth and, as a result of that suffers running after the illusory world. The objective phenomenal world is not real in the strict sense of the term 'Real'! The Reality is different. All that change with Time and distance cannot be called real or true! The truth is unchanging, eternal, immortal, and permanent. Nothing is real that sense! Even the phenomenal objective material world created by God as prakruti sarga is not real.
It is stated that"the embodied jiva suffers due to the past impressions, the Vasanas." Since the vasanas are anadi, beginningless and knows no end, the embodied jiva gets entangled in its worldly existence! Instead of realizing its true nature and get itself liberated, it gets deeper and deeper into entanglements building up contacts, relationships, and running after the errands of the fickle mind using the senses. Even buddhi fails to check this due to the strong attachments of raga, dvesha, moha, mada, matsarya, and other qualities! Thus the embodied jive takes repeated births and deaths in pursuit of its unending desires and in the process acquires more prarabhda, sanchita and agami karma. Finally, God only comes to its rescue by sending a guru to lead it to light from darkness, from ignorance toknowledge from death to immortality.
Now the illusion is created due to the embodied jiva identifying itself with the physical body and the mind as its self! 'Jnyanodaya', or 'Realization of the True Knowledge', brings awareness of the embodiment of the Jiva! The moment it realizes this truth, that the Atman, Self, is not the body and mind, but a permanent entity, knowledge dawns and it is relieved from the bondage. The bondage (bandhana) of the body-mind complex identified with the ever-changing worldly objects, running after sensuous objects and unending desires of the flesh and senses will end the moment it realizes that the Self, the Atman, is pure. complete, and needs no external support or objects for its happiness. The jiva comes to know its very nature is eternal bliss! Thus, there arises a sense of reluctance. All desires cease and disinterestedness, nirasakti bhava, ensues! Vairagya or renunciation emanates from the awareness of the illusory nature of the world! .
The most interesting aspect of the Jayakhya Samhita is the 'moksha'! It advocates 1. 'jnyanakhya' or acquiring the right knowledge, Knowledge of the Self, and 2. 'kriyakhya' -cleansing of the Mind by shoucha, satya, ahimsa, apathy (karune), dana, etc. and upasana (meditation). By the Grace of God, the embodied jiva gets released from repeated embodiments by taking recourse to yogabhyasa and right knowledge through satsang, svadhyaya, nidhidhyasana, mantrajapa, etc. Finally, the jiva gets a chance to look towards God, try to seek his nearness (sannidhya), reach his abode (salokya), and even His appearance sarupya) and finally merge in Him (sayujya). Thus it ends its journey on this mruthyu loka and returns to its abode to rest at the feet of the Lord.
No comments:
Post a Comment